Dr.  ABRAHAM    GEIGER. 

Born  May  24th,  iSio,  at  Frankfort-on-the-Maiu. 
Died  October  23d,  1874,  at  Berlin. 


REFORAIED   JUDAISM 


ITS    PIONKKRS. 


A    Contribution   to    Its    History. 


DR.   EMANUEL    SCHREIBER. 
Rabbi,  Congregation  Emanu  El,  Spokane,  Washington. 


"  Irrevocable  as  is  the  victory  of  the  liberty  and  civilization 
of  the  Jews,  is  the  Reform."  (Zunz:  Gottesdienstliche  Vortraege, 
p.  4S1.) 


SPOKANK,    WA.SHINC/rON, 

SPOKANK    PRINTING    COMPANY 

1892. 


/ 


ENTERED   ACCORDING   TO   THE   ACT   OF   CONGRESS, 
FEBRUARY    8th,     1S92,   BY 

Dr.    E.    SCHREIBER, 

in  the  office  of  the  librarian  of  congress, 

at  washington,  d.  c. 


ALL   RIGHTS    RESERVED.  ^ 


(j^ 


V^ 


TO    THK 

Memory  ok  mv  Thrkk  Tkachkrs, 

Mv  Dkar  P'athkr, 

HERMAN   SCHRKIBER, 

Mv  Grandfather, 

L  IC  VI    SCHRKIBER, 

of 

LlCIl'NIK    MaEHREN, 
AND 

REV.    Dr.    ABRAHAM    GEIGER, 
whose  noble  teachings  have  influenced  my  way 

OF    THINKING,     IN    DEEP    APPRECIATION    AND 

GRATITUDE    THIS    VOLUME    IS    LOV- 

INCiLY    DEDICATED, 

By  thf:  Author. 

442331 


PREFACE. 

I  present  this  book  to  the  public  in  general 
and  to  the  American  Jews — the  name  Jew  is  our  only 
historically  justifiable  name — in  particular. 

It  is  a  fact  that  the  public  at  large  knows  little  or 
nothing  concerning  ''Reform-Judaism."  As  to  the 
Jews  themselves,  the  majority  have  a  most  superficial 
knowledge  of  the  subject-matter.  Some  know  of  it 
only  from  the  slanderous  attacks  heaped  upon  it  by  the 
orthodox  press.  Others  have  the  notion  that  a, 
disregard  for  effete  religious  ceremonies  and  a  denial  of 
exploded  dogmas  is  all  that  Reform-Judaism  stands 
for.  The  fact,  however,  is  that  Reform-Judaism  is  not 
merely  destructive,  but  also  constructive,  as  readers  of 
this  book  will  find. 

The  idea  to  write  such  a  work  occupied  my  mind 
already  fifteen  years  ago  while  Rabbi  in  Germany.  My 
sense  of  justice  was  aroused  whenever  I  had  occasion  to 
read  the  eleventh  volume  of  Graetz'  "History  of  the 
Jews."  The  way  the  Jewish  Reform-movement  and 
its  representatives  are  treated  there  is  so  contemptible, 
that  a  man  who  loves  truth  and  hates  falsehood  must 
throw  away  with  disgust  and  loathing  such  a  miserable 
apologv  of  "  history."  The  whole  volume  is  a  tissue 
of  falsehood,  slander  and  petty  invectives  against  the 
ablest  and  best  Jewish  men  of  this  century.  The  pen 
which  wrote  the  eleventh  volume  of  Graetz'  "History" 
was  not  prompted  by  love  of  justice  and  truth,  but  by 
jealousy,  envy  and  intentional  meanness.  That  volume 
is  not  history,  but  a  falsification  of  history,  a  pasquinade, 
through  which  its  author  has  forfeited  the  name  of  a 
historian.  I  have  proven  this  by  incontrovertible  evi- 
dence   in    niv    book:       "Graetz'      Geschichtsbauerei" 


VI  PREFACK. 

(Berlin,  iSSi,  Wilhelm  Issleib).  In  io8  pages  I  have 
demonstrated  by  copious  extracts  from  Graetz' 
"History,"  that  not  religious  motives^  hMt  personal  spite 
and  jealousy  were  the  ruling  powers  of  (zraetz'  unjus- 
tifiable and  mean  attacks  against  the  Jewish  Reform- 
movement  and  its  pioneers.  I  have  asserted  and  prov- 
en that  "die  Tendenz  des  elften  Bandes  der  Graetz- 
schen  Geschichte  der  Tendenz  des  ersten  nnd  zweiten 
Bandes  derselben  Geschichte  diametral  entgegenge- 
setzt  ist."  (The  tendency  of  the  eleventh  volume  of 
Graetz'  history  is  diametrically  opposed  to  the  tenden- 
cy of  the  first  and  second  volumes  of  the  same  histor}-. 
See  page  io8  of  my  "Graetz' Geschichtsbauerei."  )  In 
the  first  two  volumes  Graetz  denies  the  belief  in  reve- 
lation, miracles,  and  treats  the  patriarchs,  Joseph,  etc., 
as  legendary  heroes.  In  the  eleventh  volume  he 
condemns  the  most-innocent  Reforms  like  the  "organ" 
in  the  Synagogue,  confirmation,  in  a  manner  worthy 
of  the  Rabbi  Jacob  Joseph,  of  the  Russian  Congrega- 
tions in  New  York. — I  said  then  what  I  repeat  now. 
"  Ich  sell  eucli  zweierlei  Gesichter  zeigen,  eins  darun- 
ter  ist  nothwendig  falsch."  (I  see  you,  sir,  bearing 
two  faces,  one  of  which  is  necessarily  false. ) 

I  challenged  Graetz  or  his  disciples  to  refute  my  ar- 
guments, if  they  coitld^  adding  however,  that  such  a 
thing  would  be  hardly  possible  considering  the  fact 
that  I  quoted  Graetz'  own  words  for  the  purpose  of 
strengthening  my  evidence.*  Instead  of  proofs  and 
arguments,  however,  they  answered  with  mean  invec- 
tives and  personal  abuse,  which  since  time  immemorial 
was  the  only  weapon  of  cowardice.  My  book  has  ever 
since  been  extensively  quoted  and  referred  to  by  writers 
on  Jewish  history,  who  agreed  with  my  views. 

Some  people  may  think  that  I  had  a  personal 
grudge  against  Graetz,  and  that  my  views  on  his  "his- 
toriography" are  prejudiced  and  not  shared  by  authori- 


*  "Wer  mit  Oxruenden  widerlegen  kann  der  thue  es.  Ob  diess 
ini  vorliegenden  Falle  ueberhaupt  moeglich  ist,  nachdem  tvir  immer 
Graetz'  eigene  Worte  als  Beweis  zitirten,  wird  abzuwarten  seini  " 
(ibidem). 


PRKFACK.  VI 1 

ties.  I  therefore  feel  impelled  to  declare,  that  I  never 
met  Graetz,  never  wrote  to  him,  in  fact  never  had  the 
least  personal  reason  to  attack  him.  Love  of  truth, 
justice  and  fair  play  alone  are  the  motives  of  my  criti- 
cism. 

Now  it  would  make  no  difference  at  all,  whether 
other  renowned  scientists  and  historians  agree  or  dis- 
agree with  me  on  the  subject.  For  truth  and  one  are  a 
majority.  lu  fact  majorities  are  not  often  found  on  the 
side  of  truth,  as  falsehood  and  hypocrisy  pay  better. 

Still,  for  the  sake  of  those  who  have  no  confidence 
in  their  own  sound  judgment,  I  quote  some  authori- 
ties. 

Abraham  Geiger  has  the  following  to  say  on 
"Graetz'  History  of  the  Jews:"  "To  my  regret  I 
must  confess,  that  the  work  is  by  no  means  entitled  to 
the  pretense  of  being  the  product  of  genuine  historio- 
graphy and  research.  For  I  would  greet  with  true  joy 
a  really  good  work  on  Jewish  history.  The  work  con- 
tains histories,  which  are  loosely  connected,  but  no  his- 
tory. We  miss  the  development  and  the  moving  force. 
While  I  dislike  an  artificial  pragmatism,  I  cannot  favor 
a  history  utterly  devoid  of  ideas.  Now,  Graetz'  his- 
tory has  no  beginning,  how  can  it  rest  on  a  foundation? 
It  is  a  peculiar  proceeding,  indeed,  to  begin  a  history 
with  the  fourth  volume,  to  have  it  followed  by  the 
third,  then  the  fifth.  And  what  do  we  hear  concerning 
the  character  of  the  Talmud,  the  Mishnah,  the  Bo- 
raithas,  the  Gemarahs?  A  mass  of  names,  which  are, 
after  all,  entirely  indifferent  to  us.  The  religious  con- 
ception of  the  epoch  in  its  totality,  the  legal-religious 
character,  the  development  of  these  periods  are  hardly 
touched  upon.  Thus  the  whole  history  of  the  later 
time  remains  incomprehensible.  We  notice  painfully 
the  absence  of  the  dignity  of  historical  treatment,  of 
that  consecration,  which  lifts  up  the  historian  when 
about  to  present  a  grand  picture  of  humanity." — (See 
Geiger's  Zeitsclirift,  IV,  p.  146-150,  VI,  pp.  220,  221, 
222,  291).  "Graetz  is  utterly  wanting  in  historical  in- 
tuition and   intellect  which   can  master  the   material," 


Vin  PREFACE. 

(Posthumous  Works,  V,  pp.  293-294)  "is  a  charlatau 
of  the  first  water"  (ibid.  257).  "Heine  and  Boerne 
are  treated  in  the  eleventh  volume  worthy  of  Graetz" 
(ibid.  329).  IMommsen,  the  greatest  living  German  his- 
torian calls  Graetz'  "Talmudistic"  historiography  "a  lit- 
erary corner."  Prof.  Bresslau  compares  him  with 
Onno  Klopp.  Dr.  Bamberger  calls  him  the  "Stoecker 
of  the  Synagogue."  Dr.  Oppenheim,  Prof.  Cohen, 
Marburg,  Claude  ]\Iontefiore,  Emil  Lehman,  Prof.  Neu- 
bauer,  Dr.  Felsenthal,  Chicago,  Prof.  Ewald,  Goettin- 
gen,  Dr.  Kohler,  New  York,  Prof.  Ludwig  Geiger,  Dr. 
Leopold  Loew,  Szegedin,  Prof.  Lazarus,  in  Berlin,  and 
numerous  other  Jewish  scholars  have  expressed  similar 
views  on  Graetz'  historiography.  The  Rev.  Dr.  Gut- 
heim  had  the  following  to  say  on  Graetz'  eleventh  vol- 
ume of  his  history:  "It  is  a  source  of  general  regret, 
that  the  learned  author  descended  from  his  exalted 
standpoint,  by  passing  judgment  on  events  and  persons 
that  are  within  the  memory  of  men  still  living,  in  the 
spirit  of  bitter  partisanship."  (Translation  of  the 
fourth  volume  of  Graetz'  "History  of  the  Jews,"  New 
York,  1873.) 

But  the  wrong  inflicted  on  the  leaders  of  our  Re- 
form-movement by  Graetz'  misleading  statements  can 
only  be  corrected  by  an  unbiased  historiography.  The 
following  nine  chapters  are  an  earnest  attempt  to  set 
aright  before  the  people  the  men  who  were  partly  slan- 
dered, partly  ignored,  or  belittled  by  Graetz. 

"Unschuldig  Verurtheilten  zu  ihren  Rechte 
verhelfen  ist  die  groesste  Mizvah,  die  man  ueben 
kann."  f 

I  originally  intended  to  publish  the  work  in  Ger- 
man, but  having  removed  from  Bonn  to  this  country  I 
concluded  to  write  it  in  English,  the  more  so,  as  no 
work  of  this  kind  exists  in  the  English  language.* 

*  To  set  aright  before  the  eyes  of  the  world  those  men  who  were 
innocently  condemned,  is  one  of  the  noblest  acts.  (See  ni}-  Graetz' 
Geschichtsbauerei,  p.  IV,  preface). 

t  H.  S.  Morais'  "  Eminent  Israelites  of  the  Nineteenth  Century" 
has  a  few  pages  on  Holdheim  and  Geiger. 


prp:kack.  IX 

Mv  special  thanks  are  due  to  Dr.  luniuumel  Kil- 
ter, Phoebus  Philippsohn,  and  Leopold  Loew.  Their 
writinj^s  on  Friedlaender,  Salomon,  Chorin  and  Hold- 
have  greatlv  assisted  me,  although  I  had  not  seldom 
occasion  to  disagree  with  them  on  important  points. 

Prof.  Ludwig  Geiger,  Prof.  M.  Lazarus,  in  Ber- 
lin, and  Dr.  Immanuel  Loew  in  Szegedin  encouraged 
me  in  dilTerent  ways,  and  considered  the  idea  of  pub- 
lishing a  work  of  this  kind  a  most  happy  one. 

Should  God  grant  me  health  and  strength  I  shall 
publish  several  more  volumes  of  this  kind,  and  con- 
clude the  work  with  a  complete  ''History  of  the  Jew- 
ish Reform-movement  to  the  Present  Day." 

Those  who  are  afraid  that  the  great  influx  of  Jews 
from  Russia  and  Poland  will  retard  the  progress  of  the 
Reform-movement  in  this  country,  I  refer  to  chapter 
VII  of  this  book.  There  they  will  learn  that  "  Hold- 
heim,"  one  of  the  greatest  of  Reform-Rabbis,  hailed 
from  Kempen,  which  is  even  to-day  a  hot-bed  of  Polish 
orthodoxy.  Let  us  trust  in  the  power  of  the  spirit. 
It  will  conquer  in  the  end. 

I  have  consistently  refrained  from  writing  the  bio- 
graphies of  men  who  still  live,  labor  and  help  to  make 
history.  While  opinions  may  differ  on  the  subject,  and 
the  remark  of  a  friend,  that  a' little  '•  taffy"  during  life- 
time is  preferable  to  a  large  dose  of  "  epitaphy,"  may 
contain  more  truth  than  poetry,  yet  I  consider  my  prin- 
ciple good.  As  long  as  men's  lives  are  not  concluded, 
we  cannot  pass  a  final  judgment  on  them.  Men  and 
circumstances  are  too  much  subject  to  change.  Bio- 
graphies of  living  men,  particularly  when  they  are  in- 
fluential, are  as  a  rule  eulogies,  hence  worthless.  Biss- 
marck,  for  instance,  in  the  last  few  years,  after  his  fall, 
has  shown  traits  of  character  which  were  utterly  un- 
known to  his  biographers  of  former  years. 

:My  special  thanks  are  due  and  cheerfully  offered 
to  the  following  men,  who  have  taken  special  pains  to 
further  the  publication  of  this  book:  Hon.  Jacob  Schiff, 
New  York,  Hon.  Julius  Rosenthal,  Attorney-at-Law, 
Chicago,    Rabbis  M.    Samfield,    of  Memphis,    Bien,  of 


X  PREFACE. 

Vicksbiirg,  Bogen  and  Goldsclimidt,  of  Greenville, 
Leuclit,  of  New  Orleans,  Cohen,  of  Mobile,  Berkowitz, 
of  Kansas  City,  Grechter,  of  Milwaukee,  Felsenthal  and 
Isaac  Moses,  of  Chicago,  Bloch,  of  Portland,  Freuden- 
thal,  of  Trinidad,  Charles  Weil,  Pres.  Congregation, 
Pine  Bluff,  B.  Wolf,  of  Fort  Smith  and  Congregations 
of  Denver,  Los  Angeles,  Little  Rock  and  Spokane. 

I  also  acknowledge  with  pleasure,  that  Messrs. 
Ansell  &  Reeves,  of  the  Spokane  Printing  Company, 
have  from  beginning  to  end,  in  every  possible  way  as- 
sisted me  in  the  publication  of  this  work.  I  can  con- 
scientiously recommend  them  to  my  friends. 

In  thus  giving  the  history  of  this  publication,  I 
must  also  add  an  information,  without  which  this 
history  would  not  be  complete.  It  might  be  asked, 
and  not  a  few  of  my  friends  have  asked  the  question, 
why  I  had  not  given  this  book  to  the  "Jewish  Publica- 
tion Society  of  America,"  the  apparent  purpose  of 
which,  in  accord  with  its  Constitution,  is  to  encourage 
American-Jewish  writers.  In  my  own  justification  I 
must  make  a  statement.  On  June  ist,  1889,  I  propos- 
ed to  send  my  manuscript  to  the  "J.  P.  S."  But  no 
answer  came.  I  waited  patiently  several  months,  but 
no  answer  came.  I  addressed  at  last,  in  December  of 
the  same  year,  a  personal  letter  to  the  President  of  the 
Society,  Mr.  Morris  Newburger,  politely  requesting 
him  to  see  to  it,  that  my  letter  is  answered  and  my 
manuscript  is  asked  for.  He,  like  an  honest,  straight- 
forward man,  who  knows  no  duplicity,  replied  at  once, 
and  the  Secretary  of  the  Society  requested  me  to  send 
the  manuscript,  which  I  did.  This  was  in  January, 
1890,  at  a  time  when  not  yet  one  book  of  the  Societ)- 
was  published.  Again  no  answer  came.  In  June  of 
■  the  same  year  a  Convention  of  the  Society  was  held. 
Not  even  mention  of  my  manuscript  was  madethere. 
Dr.  Felsenthal,  a  jiiemher  of  the  Publication  Cotnviittee^ 
told  me  in  July  in  Chicago,  that  not  only  has  he  not 
been  informed  during  all  this  time,  of  the  existence  of 
my  manuscript,  but  even  while  in  Philadelphia  at  the 
Convention,  no  intimation  was  made  to  him  about  it. 


I'RKKACK.  Xl 

And  vet,  as  a  niciiibci  of  the  Publication  Coniuiittcc,  the 
manuscript,  or  part  of  it,  ought  to  have  been  sent  to 
him.  At  the  Convention  in  June  it  was  carried,  in  the 
face  of  a  strong  opposition,  that  the  J.  P.  S.  should  re- 
print Graetz's  "  History,''  while  not  even  mention  was 
made  of  my  manuscript,  notwithstanding  the  fact,  that 
I  had  offered  it  twelve  months  before  the  Convention 
met.  Although  disgusted,  I  addressed  once  more  a 
letter  to  the  President,  Mr.  Newburger,  telling  him  in 
plain  language  my  candid  opinion  about  the  business 
methods  of  the  Publication  Committee.*  I  intimated 
that  it  was  controled  by  satellites  of  Graetz,  who  would 
like  to  suppress  the  publication  of  my  book,  because  I 
dared  to  criticise  a  historiography,  which  an  authority 
like  Mounnsen  designated  as  a  "literary  corner;"  be- 
cause I  showed  up  in  his  true  light  a  so-called  histo- 
rian, whom  Geiger  styled  as  "a  charlatan  and  swindler 
of  the  first  water"  (Geiger,  Nachgel-Schriften,  Vol.  V, 
p.  257).  How  right  I  was  in  my  supposition  is 
proven  by  the  following  answer  of  Mr.  Newburger: 

Philadelphia,  July  21st,  1890. 
Dr.   I{.   Sciikkibp:r, 

Little  Rock,  Ark. 

''Mv  dear  Doctor  : — Pressure  of  business  and  ab- 
.sence  from  the  city  must  serve  as  my  excuse  for  not  an- 
swering your  favor  of  the  15th  ult.  sooner. 

/  have  carefully  read  your  letter  and  zuill  keep  it  be- 
fore me.  fust  uoza^  when  Graetz  s  first  volume  is  under 
consideration,  the  time  for  urging  your  book  is  unpropitious. 
— Dr.  Felsenthal,  of  Chicago,  stands  very  high  with  his 

*  I  repeat  aj^ain  that  I  have  no  fault  whatever  to  find  with  the 
President.  Mr.  Newburj^er.  He  acted  from  beginning  to  end  like  a 
MAN.  It  is  the  Committee  I  blame,  which,  lacking  the  courage  to 
say  openly  that  it  would  not  publish  Reform  literature,  made  use  of 
the  unmanly  weapon  of  disgusting  procrastination.  The  fact  is,  the 
Publishing  Committee  of  the  J.  P.  S.  is  controled  by  two  or  three  men 
who  are  enemies  of  Reform,  while  the  J.  P.  S.  is  supported  finan- 
cially by  people,  95  per  cent,  of  whom  are  Reformers.  Such  a  state 
pf  affairs  is,  to  say  the  least,  ridiculous  in  the  extreme. 


xii  PRKKACli. 

colleagues  in  the  coniinittee,  and  it  may  be  well  for  you 
to  correspond  with  him  on  the  subject.  In  the  mean- 
time why  not  organize  a  local  committee  *  *  and 
add  as  many  as  possible  to  the  membership  of  the  J.  P. 
S.  ?  I  am  sure  that  a  good  effort  on  your  part  in  that 
direction  would  be  appreciated  by  all.  If  you  are  willing 
to  accept  the  post,  I  shall  be  very  glad  to  appoint  you 
Chairman  of  the  Committee  for  your  District. 

I  remain, 

Yours  sincerely, 

MORRLS   NeWBURGHR." 

This  letter  is  indeed  instructive.  It  tells  in  so 
many  words  that  a  Society,  started  ostensibly  for  the 
purpose  of  encouraging  home  talent,  would  not  publish 
a  book  which  criticises  falsifications  of  our  history.  The 
fact  that  I  entered  into  correspondence  with  the  Society 
a  year  before  Graetz's  English  reprint  was  under  con- 
sideration, is  of  course  of  no  consequence  whatever 
with  a  committee  which  is  controled  by  open  and  secret 
enemies  of  Reform-Judaism,  who  would,  if  they  could, 
suppress  every  free  word.  Of  course,  at  a  time  when 
Graetz'  publication  is  under  consideration,  it  would  not 
be  "propitious"  to  urge  the  publication  of  a  book 
which  demonstrates  beyond  the  shadow  of  a  doubt 
the  fact  that  Graetz's  historiography  is  unreliable.^ 
utterly  zuantiiig  in  historical  intuition.^  and  influenced  by 
personal  spite  and  bitter  partisanship.  The  President  of 
the  J.  P.  S.  deserves  the  credit  of  being  candid  in  ex- 
posing the  policy  governing  the  Society,  which 
CLAIMS  to  encourage  American  authors. 

That  the  honorable  President  meant  well,  is  fur- 
ther proven  by  his  advice  to  correspond  with  Dr.  Fel- 
senthal,  "who  stands  very  high  with  his  colleagues"  in 
the  committee.  It  shows  how  high  he  stands,  when  he 
was  not  considered  worth  while  to  be  informed  of  what 
was  going  on  in  the  Society.  But  this  passage  is  in- 
terestinof  for  another  reason.      Hear  ve  then.      It  is  not 


I'RKFACH.  Xlll 

the  ability  and  worth  of  a  pul)licalion  which  ixx^oiu- 
mends  it.  The  author  iiuist  try  and  influence  the 
nienil)ers  of  the  committee.  I  think  if  Dr.  Felsenthal 
had  been  shown  my  manuscript  he  would  not  have  ob- 
jected to  its  publication.  When  in  Chicago  he  recom- 
mended my  work  on  the  strength  of  his  knowledge  of 
my  literary  activity,  and  personally  induced  his  Chicago 
friends  to  subscribe  for  my  book.  Twelve  years  ago, 
in  a  review  in  the  "Zeitgeist"  of  my  "  Selbstkritik  der 
Juden,"  *  Felsenthal  among  other  things  said:  ''Dr. 
Schreiber,  the  author,  is  Rabbi  in  Bonn,  and  belongs 
to  the  few  German  Rabbis  of  the  present  who  do  not 
consider  it  as  their  whole  life's  work  to  indulge  in 
archaeological,  philological  and  literary  historical 
studies,  but  who  express  honestly  their  convictions  and 
who  do  not  covertly  keep  it  back  and  hypocritically 
denv  it  or  turn  it  into  the  contrary.  He  is  one  of  those 
who  are  active  for  the  progress  of  Jewish  life,  and  for 
its  purification."  + 

No  doubt  just  for  this  very  reason,  that  the  oppo- 
nents of  Reform  in  the  Committee  knew  of  Felsenthal' s 
opinions  about  me,  his  honest,  outspoken  views  on  Re- 
form-Judaism, and  his  hatred  of  hypocrisy,  underhanded 
work  and  duplicity,  they  shrewdly  concealed  from  him 
everything  relating  to  my  manuscript.  For  they  know 
full  well  that  Felsenthal  is  on  record  as  holding  the 
same  views  on  Graetz's  disgraceful  historiography  as 
are  held  by  Geiger  and  other  honest  historians  of  re- 
nown. 

I  can  give  names  of  other  members  of  the  Publi- 
cation Committee  who  live  nearer  Philadelphia,  and 
yet  were  never  informed  of  the  existence  of  my  manu- 
script.     Shame  on  such  l)nsiness  methods  ! 

*  Berlin,  iSo  Carl  Duncker,  i6o  pages.  This  is  one  of  the  very 
few  Jewish  books  which  made  after  nine  years  a  second  edition 
necessary.  It  was  republished  in  Leipzig,  1SS9,  b)  F.  Wilhelni 
Friedrich,  Ilofbuchdrucker.  This  book  was  quoted  copiously 
in  the  German  "  Reichstag"  by  Professor  Haenel.  one  of  the  leaders 
of  the  "  Fortschrittspartei." 

t  Dr.  Felsenthal  of  Chicago,  on  Dr.  Schreiber's  "  Selbstkritik 
der  Juden,"  Zeitgeist  of  August  5th,  18S0,  page  253. 


xiv  PREFACK. 

P)Ut  the  most  interesting  part  of  the  letter  is  the  end. 
For  there  a  distant  hope  is  held  out,  that  an  effort  to  get 
a  number  of  subscribers  might  possibly  induce  the  Com- 
mittee to  publish  my  book.* 

It  is  needless  to  say  that  after  this  letter  I  peremp- 
torily demanded  back  my  manuscript.  But  my  book 
is  published,  and  may  the  unbiased  reader  judge  for 
himself  whether  it  deserved  such  treatment  at  the 
hands  of  the  J.  P.  S.  Let  those  who  have  read  the 
publications  of  the  J.  P.  S.  impartially  compare  my 
book  with  those,  and  I  am  not  afraid  of  their  honest 
verdict.  I  call  for  their  unbiased  judgment,  because  I 
have  greater  confidence  in  the  vox populi  than  in  a  Pub- 
lication Committee  which  is  apparently  controled  by 
people  who  have  personal  axes  to  grind,  who  are  influ- 
enced by  partisanship,  bigotry,  and  that  petty  spirit  of 
inquisition  which  has  created  in  Rome  an  '^  Index  libro- 
rnm  proJiibitoriini.''''  There  are  men  in  the  Committee 
of  the  so-called  Jewish  Publication  Society  of  Ainerica\ 
who  would  to-day  suppress  a  reformatory  publication, 
just  as  was  done  by  that  hypocrite  S.  A,  Tiktin  in 
Breslau,  who,  like  a  censor  of  the  Inquisition,  prohib- 
ited the  Jewish  printer  Sulzbach  irom  publishing  M. 
Brueck's  "Rabbinical  Ceremonies"  (1836),  because 
cant  and  hypocrisy  ^vere  unmasked  in  that  book.  But 
Brueck's  book  was  published  after  all  in  Breslau,  +  and 
was  the  indirect  cause  of  breaking  Tiktin' s  influence. 
Hypocrisy  and  Jesuitism  are,  thank  God,  rapidly  losing- 
ground  in  America,  and  its  main  representatives  are 
being  shelved  bv  their  own  Congregations. 


*  Such  a  principle  might  be  excusable  in  political  organizations, 
where  the  "workers"  for  the  party  are  rewarded  with  offices.  A 
ru])lication  Society  ought  to  reward  ability  and  ideal  work,  and 
nothing  else. 

|-  Lucus  a  non  lucendo.  For  in  reality  it  suppresses  American 
Jewish  literature,  and  goes  begging  to  England  for  rehashing  of  old 
matter.  Just  because  the  "Society"  published  Graetz's  history,  the 
Committee  ought  to  have  given  the  other  side  a  chance  to  express 
its  views.  This  would  have  been  fair  play,  truly  American.  As  it 
is,  the  "Society"  is  un-American,  an  B^nglish  branch. 

X  See  page  290  of  this  book. 


PRE  HACK.  5iV 

And  SO  go  out  into  the  cold  world,  thou,  my  be- 
loved book !  ?ilany  a  sleepless  night  and  many  a 
troublesome  day  thou  hast  caused  me.  •  Being  a  child 
of  truth  thou  hast  met,  like  thy  mother,  with  many 
enemies,  even  before  thy  birth.  Many  are  they  who 
wanted  to  strangle  thee  before  thy  birth.  For  eight 
gloomy  weeks  I  mourned  thee  as  dead,*  and  wnth  the 
prophet  of  old  I  cried:  "So  have  I  then  labored  in 
vain,  and  for  years  wasted  my  strength  for  nothing." 
But,  thank  God,  thou  wast  found  again.  Thou  goest 
on    a    great   journey,    on     thy    own    merits.  Thou 

art  not  backed  by  the  name  of  a  leading  publisher. 
This,  my  dear  child,  requires  money  in  this  great 
country.  A  Society,  which  ought  to  have  taken  pleasure 
in  introducing  thee  lias  neglected  this  duty.  '  'The  watch- 
men, instead  of  caring  for  thee  smote  thee  and  took 
awav  thy  veil."  And  why?  Because  as  the  child  of 
truth  thou  didst  not  learn  to  flatter,  to  cringe,  "  LO 
JADAATI  ACHAXEF,"  and  because  thou  didst  not  learn 
to  call  "good  evil  and  evil  good,  sweet  bitter  and  bitter 
sweet."  Thou  wilt  have  a  rocky  road  to  travel  on  this 
account.  For  only  the  good  people  love  truth,  and 
they  are,  alas,  in  the  minority.  And  yet,  thy  mission 
is  enviable.  For  "truth  is  the  seal  of  God  "  Chothvio 
Shel  Hakadosh  Bornch  Hoo  Emess.  Thy  purpose  is  no- 
ble. Thou  nietest  out  justice  to  those  grand  men  in 
modern  Jsrael,  who  were  innocently  persecuted, because 
they  struggled  in  the  cause  of  truth  and  light.  "Happy 
then  art  thou,  how  pleasant  is  thy  lot,  how  beautiful 
thy  inheritance."  The  time  will  come  when  thy  work 
will  be  recognized  and  appreciated. 

SCHKEIBER. 

Spokane,  Wash.,  February  25,  1892. 


*  Thf  iiirimisrripl  was  lost,   and  by  mere  accident  it  was  found 
aeain. 


COXTl-:XTS. 

PAGK. 

Prkkace,     -----  v-xv 

Contents  and  Introductory,  -  x\-xxxii 

CHAPTER   I. 
Moses  Mendelssohn,        -  -  -  9"^^ 

CHAPTER  IT. 
David  Eriedi.aendi';k,  -  -  -     18-44 

CHAPTER  III. 
Israel  Jacobsohn,  -  -  -  45-59 

CHAPTER  IV. 
A  RON  CiiORiN,  -  -  -  -     60-94 

CHAPTER  V. 
GoTTHOLD  Salomon,  -  -  -  94-^63 

CHAPTER  VI. 
Abraham  Kohn,  -  -  -  164-178 

CHAPTER  VII. 
Samlel  Holdheim,  -  -  -        179-254 

CHAPTER  VIH. 
Leopold  Loew,  -  -  -  255-271 

CHAPTER   IX. 
Abraham   C.eh;er,  -  -  -        271-381 


CONTEXTS  OF  CHAPTERS. 
CHAPTER  I. 

MOSKS    MENDELSSOHN. 

Meiulelssoliii.  though  claimed  by  the  Reformers  and  by  the  Con- 
servatives, was  neither  a  Reformer  nor  was  he  orthodox.  He  was  a 
philosopher  of  the  rationalistic  type,  but  had  no  understanding  for 
historical  criticism.  Hence  the  conflict  in  his  teachings.  Judaism 
for  him  was  legalism.  His  translation  of  the  Pentateuch  into  Ger- 
man causes  a  profound  revolution  in  the  Jewi.sh  religion.  It  opened 
to  the  Jews  the  treasure-house  of  modern  thought,  weakened  the  in- 
fluence of  Talmudism,  and  emancipated  Judaism  in  (Germany  from 
the  baneful  control  of  Polish  Kabbis.  Mendelssohn's  disciples,  the 
"School  of  Biurists"  demolish  mountains  of  legal  observances  and 
usher  in  the  new  era.  PP-  9-'S- 

CHAPTER  n. 

DAVID    FRIKDLAENDKR. 

Reared  under  exceptionally  favorable  circumstances,  he  enjoys 
a  happv  vouth.  A  better  education  of  the  Jews  is  his  ideal.  His  in- 
timacv'with  Mendelssohn.  The  "  Salon."  a  literary  center  of  Ber- 
lin's aristocracy,  breaks  through  the  social  restraints  that  obstructed 
the  intercourse  of  Jews  and  Gentiles.  The  "Free-school"  (Frei- 
schule),  non-sectarian.  Its  influence  in  Germany  and  Austria. 
Friedlaender's  first  translation  of  the  Hebrew  Prayer-book  into  Ger- 
man caused  a  storm.  His  struggle  for  the  emancipation  of  the  Jews. 
He  is  no  Jewish  chauvinist.  We  are  Jews,  not  by  race,  but  by  re- 
ligion. Lazarus  Bendavid,  forerunner  of  radical  Reform-Judaism. 
Graetz's  falsification  of  modern  Jewish  history.  Friedlaender's  sen- 
sational letter  to  Teller.  Other  literary  work.  Friedlaender  and 
Israel  Jacobsohn.  The  Jacobsohn-Temple  and  the  first  German  ser- 
mons in  Berlin.  The  orthodox  party  alarmed  at  the  great  success  of 
Reform  in  Berlin,  denounces  the  Reformers  to  the  Pru.-,sian  govern- 
mer.t  as  innovators.  Friedrich  \Vilhelm  III,  justly  afraid  lest  a  more 
attractive  mode  of  wor:;hip  among  the  Jews  might  diminish  the 
numbe:-  of  Jewi.sh  converts  to  Christianity,  pleases  the  orthodox 
Jews  bv  closing  the  Reform-Temple.  wiiole.sale  apostasy  of  the 
better  class  of  Jews  in  Berlin  and  other  Prussian  cities  the  conse- 
quence. "  Society  for  Culture  of  the  Jews"  (Culturverein).  Leo- 
pold Zunz.  Political  reaction  and  Judenhetze.  Friedlaender  hon- 
ored. PP-   ^^-•^- 


^^y:''.*  ";'•  ■^-  -■•     I^KFORMEJ)   JUDAISM. 

CHAPTER  III. 

ISPAEI.   JACOBSOIIX. 

Jacobsohn,  a  self-made  man.  No  scholar,  but  highly  practical. 
A  successful  merchant  and  enthusiastic  philanthropist.  He  begins 
the  Reform  with  the  school  children.  The  "Jacobsohn School"  and 
"Jacobsohn  Temple"  in  Seesen  erected  by  Jacobsohn  at  at  cost  of  one 
hundred  thousand  dollars.  First  organ  in  a  Jewish  house  of  worship. 
Ritual  Reforms.  The  German  sermon  in  the  Synagogue  strongly 
opposed  b}-  orthodox  Rabbis.  Pijutim.  The  German  sermon  in 
America.  The  Hebrew  language  in  the  Synagogue.  Dedication  of 
the  Temple  in  Seesen.  Jacobsohn  as  a  preacher.  His  energy.  The 
Sanhedrin  at  Paris  convoked  by  Napoleon,  iSo6,  proves  a  farcical 
show,  utterly  void  of  principle,  and  hurtful  to  the  cause  of  Judaism 
in  France.  The  Central  Jewish  Consistory  of  France,  as  the  result 
of  the  Sanhedrin,  moulded  on  the  pattern  of  the  secular  power, 
tinged  with  a  semblance  of  Catholic  hierarchy,  is  the  cause  of  the  re- 
ligious stagnation  of  Judaism  in  F'rance.  F'rench  Jews  atheistic,  and 
at  best  indifferent  the  whole  year,  but  orthodox  on  the  Day  of  ,\tone- 
ment,  i.  e.,  Jewish  Catholics  or  Catholic  Jews.  In  the  science  and 
Reform  of  Judaism  F'rance  is  an  unknown  quantity.  The  little  there 
is  was  done  b%'  German  scholars.  England,  under  the  sway  of  Chief- 
Rabbis,  offers  the  same  spectacle.  Wherever  the  Church  is  the  sub 
servient  vassal  of  the  State,  hypocrisy  and  servility  flourish  and  lib- 
erty of  conscience  is  curtailed.  Consistorj-  in  Cassel.  F'irst  Confar- 
mation  of  boys  and  girls  in  the  Synagogue.  Jacobsohn  in  Berlin. 
The  closing  by  the  police  of  his  Temple  breaks  his  heart.  The  cen- 
tennial of  Jacobsohn's  birthday  fittingly  celebrated  in  Berlin,  Hal- 
berstadt,  Braunschweig  and  Seesen.  pp.  45-59. 

CHAPTER  IV. 

ARON    CHORIN. 

The  Earldom  of  Maehren,  a  most  prolific  contributor  to  the 
science  and  history  of  modern  Judaism.  Moses  Brueck,  a  forgotten 
radical  Reformer.  Chorin's  youth.  Unsuccessful  in  business.  His 
preparation  for  the  Rabbinate.  Rabbi  in  Arad.  His  salary  four 
florins  weekly  His  "  jeshibah"  (Rabbinical  school).  His  eloquence 
as  a  preacher.  His  correspondence  Vv'ith  the  leaders  of  Judaism  in 
Austria  and  Hungary.  "Mordechai  Benet,  the  IMoravian  Land-Ral)bi, 
calls  him  the  "  light  and  pillar  of  Israel."  Cliorin  as  a  Reformer. 
He  permits  in  his  Congregation  to  eat  of  the  sturgeon  (fish).  Other 
Rabbis  declare  it  an  "unclean  fish."  Ezechiel  Landau  on  Chorin's 
side.  ]\Iordechai  Benet  turns  against  his  former  favorite  Chorin. 
The  literature  on  the  sturgeon  burnt.  Chorin  victor,  but  exposed  to 
the  enmity  of  unscrupulous  fanatics.  The  Pressburg  clique  perse- 
cutes him.  His  book:  "Reconciliation  of  F'aith  with  Practical  Life" 
(1803),  advocates  Reform,  the  study  of  philosophy,  and  attacks  su- 
perstitious customs.  ]Mordechai  Benet  insists  on  the  burning  of  the 
heretical  book,  but  Chorin  is  upheld  by  his  Congregation.  Disturb- 
ances in  the  Synagogue  on  the  Sabbath  of  Penitence,  when  Chorin  is 
cur.sed  by  an  influential  member  of  his  Congregation  (1804).      Cho- 


CONTENTS    OF    CIIAI'TKRS.  \\i 

rill's  l;u-t  preveiils  ,i  frcL'  flight  in  tlie  Syiia,i,'(),<,'iie.  Duplicity  of  Moses 
Mueiil/,  Ral)l)i  ot"  Altofeii.  Clioriii  goes  to  Altofcn,  rL-caiits  his 
■'heresies,"  is  received  with  a  volley  of  stones  in  tiie  yard  of  the 
Synagogue,  and  his  self-appointed  judges,  two  fanatical  Ral)l)is,  re- 
duce his  small  salary.  Chorin's  Congregation  stands  bv  him, 
and  the  government  annuls  the  verdict  of  the  Rabbinical  tribunal. 
(iSos").  Chorin's  pen  rests  for  ten  years.  In  iSiS  he  gives  an  opin- 
ion in  favor  of  the  Hamburg  Reformed  Prayer-book  The  interest- 
ing controversy  on  the  subject.  Owing  to  pressure  brought  to  bear 
on  him,  Chorin  recants  again,  but  soon  reaflirms  his  views  a  j-ear 
later  in  his  "Word  at  the  Right  Time."  Chorin  attacks  the  Talmud 
with  the  Talmud.  M.  L.  Biedermau  proves  Chorin's  influential 
friend.  The  "\'ienna  Ritual  "  influenced  by  Chorin.  The  Berlin 
Reformers  and  the  government  of  Baden  appreciate  him.  His  "  Ig- 
gereth  Hlassaf."  He  pleads  for  a  "Synod."  He  permits  worship 
with  uncovered  head,  riding  in  railroads  on  Sabbath  and  Holidays, 
and  Jews  playing  the  organ  on  the  Sabbath.  The  organ  question  in 
the  Synagogue  of  (iermany.  Graetz  belittles  Chorin,  while  Leopold 
Zunz  requests  a  diploma  of  Chorin.  His  "  Hillel"  and  "Jeled  Ze- 
kunim."  He  is  insulted  by  fanatic  disciples  of  the  Rabbi  of  Bosko- 
witz.  Moravia.  He  proves  a  friend  of  the  Jewish  women.  His  per- 
mission to  eat  rice  and  legumes  on  Passover.  His  favorable  opinion 
on  the  second  Hamburg  Prayer-book  (1841),  and  on  Geiger  as  author 
and  Rabbi.  In  the  Catholic  Churches  his  death  is  announced,  and 
the  bells  toll  during  his  funeral  (.\ugust  15,  1S44).  His  bust  unveil- 
ed, 1 85 1.  pp.  60-94. 


CHAPTER  V. 

GOTTHOLD   SALOMON, 

Zunz  on  the  Jewish  pulpit.  Salomon's  youth.  The  "Cheder." 
His  rigid  orthodoxy.  His  departure  to  Dessau.  Salomon  as  teach- 
er of  the  "  P'reischule."  His  Jewish  and  Christian  friends.  His 
first  addre-ss  in  pul>lic.  The  deplorable  lot  of  a  Jewish  teacher. 
Salomon's  literary  activity.  Plis  acquaintance  with  David  Fried- 
laender,  and  first  contact  with  the  Jewish  Reform-movement.  The 
Chief-Rabbi  of  Dessau  condemns  his  pamphlet  on  the  Jewish  wor- 
ship, to  be  delivered  to  the  flames.  His  first  sermon  in  the  Jacob- 
sohn-Temple  of  Berlin  a  great  succe.ss.  He  is  a  born  preacher.  His 
call  to  Hamburg  as  second  preacher  of  the  Temple.  He  electrifies 
the  Jews  by  his  sermons,  and  wins  back  to  the  cause  hosts  of  indif- 
ferent men  and  women.  E.xtracts  of  his  sermons.  He  deals  with 
vital  topics  of  every  day  life,  forcibly  advocates  reform  and  keeps 
many  families  away  from  the  baptismal  font.  Graetz'  unjust  criti- 
cism. Salomon  as  a  <levotional  poet  and  polemical  writer.  His 
controversies  with  the  Jew-haters  Th.  Ilarlman  and  Bruno  Bauer. 
Judaeophobia  in  Germany.  The  second  Hamburg  Praver-book  con- 
troversy. Bernays'  "interdict"  Thirteen  famous  Rabbis  give 
"opinions"  in  favor  of  the  Reform  Prayer-book.  Bernays'  "inter 
diet"  annulled.  The  Reform-movement  in  England.  The  West 
London  Synagogue.  Rev.  W.  ^Lirx.  Sir  Moses  Montefiore  proves 
a  fanatic.      Francis  Goldsmith  holds  his  own  against  ^Montefiore' 


XXn  RKFOKMKD   JUDAISM. 

;ir1)itrai  V  measures.  Salomon's  twenty-fifth  jubilee  as  a  preacher. 
vSalomon  the  pioneer  of  German  Jewish  liomiletics.  He  frees  the 
Jewish  sermon  from  the  imitation  of  Christian  preachers.  His  ex- 
tensive travels.  Salomon  and  ihe  Rabbinical  Conferences  in  Braun- 
schweig, Frankfort  and  Breslau  (1844-1846),  in  the  interest  of  Re- 
form. Abraham  Geiger  as  instigator  of  those  Conferences.  Salo- 
mon as  a  member  of  the  liturgical  commission  advocates  strongly 
the  u.se  of  the  vernacular  in  the  main  prayers.  His  seventieth  birth- 
day. His  published  sermons  form  a  library.  His  farewell  sermon 
in  1857.  His  death  in  1S59.  He  was  one  of  the  last  "Biurists."  His 
German  translation  of  the  Bible.  Geiger  speaks  of  him  as  "the  first 
and  most  eminent  Jewish  preacher,"  who  has  "made  the  Jewish  ser- 
mon a  power"  which  "now  takes  the  first  rank  among  the  means  of 
religious  edification."  pp.  94-163. 


CHAPTER  VI. 

ABRAHAM      K  O  H  N  . 

His  youth.  He  studies  the  Talmud  in  [  eshibahs,  and  devoted 
secretly  his  time  to  so-called  profane  studies.  For  two  years  he  sleeps 
only  four  hours  a  night.  Pie  lives  on  dry  l^read  as  a  student  in 
Prague.  In  1830  he  dedicates  the  Sj'uagogue  in  Pisek,  Bohemia.  In 
1833  he  is  called  as  Rabbi  to  Hohenems,  Tirol.  As  an  enthusiastic 
Reformer  he  contributes  to  Geiger's  "  Zeitschrift,"  comes  out  in 
favor  of  the  Hamburg  Temple,  and  takes  Geiger's  part  against  Tik- 
tin  in  Breslau.  His  success  as  a  preacher  and  teacher.  In  1844  his 
misfortune  calles  him  as  "preacher  and  teacher"  to  the  very  large 
Congregation  in  Lemberg.  His  school  there  is  a  most  phenomenal 
success.  His  mis.sionary  work  as  a  Reformer  in  Galicia.  The  new- 
Temple  (1846).  The  oppressive  and  disgraceful  special  taxation  of 
the  Jews  in  Galicia.  After  hard  and  weary  labors,  Kohn  succeedes 
in  abolishing  the  taxes  on  meat,  candles,  fish,  a.  s.  f.,  although  Jews 
opposes  the  abolition  from  selfish  motives,  because  they  have  a  lease 
on  the  taxes.  Out  of  revenge  they  try  to  hurt  Kohn  in  ever}' pos- 
sible wa}\  Failing,  however,  in  checking  his  growing  popularit}', 
they  make  ruse  of  the  despicable  weapon  of  murder,  by  poisoning  the 
noble  and  good  man.  He  dies  the  death  of  a  martyr,  in  the  cause  of 
Reform  Judaism.  pp.  164-178. 


CHAPTER  VH. 

SAMUKL    HOLDHFUM. 

In  Holdheim  can  be  seen  the  evolution  from  the  lowest  type  of 
orthodoxy  to  the  extreme  wing  of  radical  Reform.  This  develop- 
ment is  gradual.  Graetz  utterh'  fails  to  understand  this,  and  hence 
describes  him  as  a  "hypocrite"  and  "enemy  of  ludaism."  When  a 
boy  he  is  recognized  as  a  Talmudical  luminary.  In  Prague,  as  a 
man  in  years,  he  sits  down  on  a  bench  with  young  students  in  the 
lecture  room.  As  Rabbi  in  F'rankfort,  on  the  Oder  he  labors  for 
the  recognition  of  Judaism  by  the  Prussian  government.     He  blames 


CONTEXTS    OK    ClIAl'TERS.  XXlll 

the  Rabbis  for  their  iiulifference  to  the  affairs  of  life.  Holdheini  the 
first  Rabbi-Preacher  in  I'r\issia.  He  opposes  the  dualisin.  which 
separates  the  offices  of  Rabbi  and  preacher.  He  pleads  for  decorum 
in  the  divine  service  (1S37)  in  forcible  sermons.  Zunz  and  Geiger 
greatlv  influence  his  mode  of  thinking.  He  espouses  Geiger's  idea 
of  establishing  a  Jewish  theological  faculty  for  the  training  of  Rab- 
bis (1S37).  In  the  Geiger-Tiktin  controversy  he  breaks  a  lance  for 
Geigen  Holdheini  in  Mecklenburg-Schwerin  organizes  schools  and 
introduces  a  reformed  "  Or.ler  of  Service."  His  visit  to  Hamburg, 
and  "opinion"  on  the  Prayer-book  controversy  there.  He  protests 
against  the  inconsistent  and  vacillating  attitude  of  Zacharias  Frank- 
el.  Geiger  and  Holdheini,  their  different  view-points  of  Reform. 
Holdheini,  like  Mendelssohn,  is  a  dogmatic  nature.  Geiger  de- 
cidedlv  historical.  Holdheim's  opinion  on  "compatibility  of  free 
research  with  the  ofHce  of  Rabbi."  He  strongly  attacks Tiktin  and  his 
clique.  His  "Autonomy  of  the  Rabbis"  creates  a  stir,  antl  causes  a 
literarv  warfare.  He  is  attacked  by  Conservatives  and  Radicals. 
The  Reform-Society  at  Frankfort-on-the-Main,  1S43.  Their  radical 
platform.  It  is  styled  an  Anti-Circumcision-Society.  "Twenty- 
eight  Rabbinical  decisions  on  the  circumcision."  Holdheini 
and  Hess  the  only  Rabbis  who  defend  the  "Reform-So- 
ciety." Holdheim's  pamphlet  on  "Circumcision"  (1844).  Circum- 
cision is  merely  one  of  the  many  Jewish  ceremonies.  Not  circum- 
cision, but  Jewish  parentage  constitutes  the  necessary  element  of  al- 
legiance to  Judaism.  Geiger  calls  "circumcision  a  barbarous,  bloody 
act,  based  on  custom  and  fear  only,  for  which  we  are  not  willing  to 
build  Temples."  Holdheini  discriminates  between  "political-na- 
tional" and  "religious"  ceremonies.  Holdheini  in  the  Rabbinical 
Conferences  of  Braunschweig,  Frankfort  and  Breslau,  1844-1S46. 
These  Conferences  popularize  the  Reform-movement.  Graetz 
ridicules  them.  Holdheini,  next  to  Geiger,  the  most  striking 
figure  in  the  Conference.  His  modesty  and  independence.  Frankel 
leaves  the  Frankfort  Conference,  because  the  majority  declares 
against  the  retention  of  Hebrew  in  the  prayers.  He  fails  in  start- 
ing an  Opposition-Conference.  Holdheini  sees  in  the  Hebrew  lan- 
guage a  check  and  impediment  to  the  development  of  our  religious 
life.  The  Sabbath-question  in  the  Breslau  Conference.  Holdheini 
favors  the  transfer  of  the  Sabbath  to  Sunday.  The  Reform-move- 
ment in  Berlin.  Dr.  M.  Sachs'  romanticism,  coupled  with  fanati- 
cism. Dr.  Sigismund  Stern's  lectures  on  Judaism  inaugurate  the 
organization  of  the  "  Reform-genossenschaft "  in  Berlin.  June  4tli, 
1845.  Bernstein's  powerful  "appeal"  (1S45).  A  Prayer-book  on 
radical  Reform  principles  and  the  transfer  of  the  Sabbath  to  Sunda}-. 
(ieiger  declines  the  position  of  Rabbi  offered  him.  Holdheini  elect- 
ed Rabbi  of  the  Reform  Congregation  in  Berlin.  The  Sabbath  ques- 
tion. Holdheim's  and  Samuel  Hirsch's  opinions  on  the  subject. 
FUnhorn  is  Holdheim's  successor  in  Schwerin.  Holdheini  brings 
a  sacrifice  by  going  to  Berlin.  His  aggressiveness  in  Berlin  against 
foes  from  within  and  without.  Inter-marriage  (luestioii.  Oath  "more 
ludaico."  He  attacks  Stahl's  ideas  of  a  "Christian  government." 
His  "  History  of  the  Jewish  Reform-Congregation  in  Berlin"  (18571. 
His  successful  "  Religions-Schule."  Mis  "  Maamar  Haishuth]'  (on 
marriage  and  divorce),  which  receives  the  impetus  fioni  Geiger's 
"Urschrift."  ceates  a  sensation  in  literar}-  circles.  Holdheim's  ser- 
mons (four  vol'.mus)  are  models,  and  the  clearest  expositions  of  Re- 


Xxiv  REFORM Kl)    JUDAISM. 

form-Jiidaisin.  Holdheim's  death.  Dr.  vSachs'  contemptible  fanati- 
cism, as  compared  with  old  Rabbi  Oettinyer's  tolerance  relative  to 
Holdheim's   interment.       Geiger  is  called  to    officiate  at  the  funeral. 

pp.  179-254. 


CHAPTER  VIII. 

LEOPOLD      L  O  E  W . 

Born  in  Moravia  of  poor  parents.  Life  in  the  Jeshibah.  Hard 
study  in  all  branches  of  knowledge.  Immigration  to  Hungarj-. 
Rabbi  of  Nagy  Kanizsa.  Reform-Programme.  Sermons  in  the 
Magyar  tougue.  Rabbi  in  Papa,  1846.  Great  troubles  and  struggles 
against  fanaticism.  Fair  means  and  foul  are  used  to  make  his  sta}- 
there  impossible.  Loew's  "  Ben  Chananja,"  a  valuable  monthly  in 
the  interest  of  Judaism.  Loew  takes  prominent  part  in  the  Hunga- 
rian Revolution  against  the  government.  His  revolutionary  sermons 
masterpieces  of  pulpit  orator}-.  He  and  his  father-in-law,  Rabbi 
Schwab,  are  imprisoned  for  weeks,  and  the  only  two  prisoners  who 
are  not  shot,  and  freed  for  "want  of  proofs."  Loew  for  years  under 
police  surveillance.  Red-tape  in  Austria  and  stupidity  of  government 
officials.  The  Hungarian  Jewish  school  fund.  The  orthodoxy  in 
Papa  disappointed,  that  their  Rabbi  was  not  shot,  attempt  to  supply 
the  government  with  the  "  wanting  proofs""  and  work  for  his  re-ar- 
rest, but  fail.  Loew  called  as  Rabbi  of  Szegedin,  1850.  His  Reform- 
programme.  He  enjoys  peace  and  declines  positions  in  Lemberg, 
Bruenn,  Bucharest,  Buda-Pesth  and  Berlin.  Extensive  literary  labors 
in  the  field  of  Jewish  archaeology.  At  loggerheads  with  the  Austrian 
government,  he  is  nevertheless  "persona  grata."  Geigeronthe  "Ben 
Chananja."  Delitzsch  on  Loew's  "Lebensalter."  Loew's  absence 
from  the  Jewish  Congress  in  Hungary  due  to  principle.  He  is  a 
prominent  member  of  the  Synods  in  Leipzig  and  Augsburg,  (1869- 
1S71).     He  belongs  to  the  "historical"  school.  pp.  253-271. 


CHAPTER    IX. 

ABRAHAM     G  E I G  E  R  . 

Berthold  Auerbach  places  Geiger's  work  in  the  nineteenth  cen- 
tury in  the  same  category  with  Moses  Mendelssohn's  work  in  the 
eighteenth  centur}-.  Einhorn  calls  Geiger  "the  most  prominent 
teacher  of  Judaism  in  our  generation."  Geiger  descends  from  a  fam- 
ily of  scholars.  At  the  age  of  six  he  reads  the  Bible  and  Talmud, 
Hebrew  and  German.  Disgusted  with  the  "  Cheder,"  he  is  be- 
sieged with  doubts  concerning  the  divine  origin  of  the  books  of  Mo- 
ses.    In  1S29  he  enteres  the  Heidelberg  Universit}',  and  meets  there 


CONTENTS  OF  CHAPTKRS.  XXV 

with  such  specimens  of  Jewish  candidates  for  the  Rabbinical  pro- 
fession that  he  is  disgusted  with  Jewish  theology.  He  goes  to  Bonn, 
with  the  intention  to  study  oriental  languages.  There  he  meets 
with  a  better  class  of  Jewisli  students,  and  resolves  to  devote  his 
talents  to  tlie  Reformation  of  Judaism.  S.  R.  Hirsch,  Gruenebaum, 
Freusdorff,  S.  Schever,  Dernbourg  and  UUman.  He  forms  a  Society 
for  the  purpose  of  p'reaching.  He  pleads  for  the  establishment  of  a 
Jewish  theological  faculty.  He  wins  the  prize  by  his  essay:  "What 
has  Mohammed  taken  from  Judaism?"  He  starts  a  "Society  for  the 
Furtherance  of  Culture."  tieiger  becomes  Rabbi  in  Wiesbaden 
(1S32),  introduces  weekly  sermc^ns  and  an  "Order  of  the  Synagogue." 
Geiger's  "Zeitschrift  fue'r  Juedische  Theologie"  (1835).  Zunz,  Rap- 
poport,  Stein,  Dernbourg  and  other  contributors.  The  historical 
critical  School,  Reform-Rabbinism  and  a  scientific  Jewish  tlieology 
inaugurated  bv  Geiger.  First  Rabbinical  Assembly  in  Wiesbaden 
(1S37).  convoked  by  Geiger,  is  attended  by  fifteen  Rabbis.  Geiger  is 
called  to  Breslau  (1838),  where  under  fiktin  orthodoxy  has  full 
sway.  Hot  contests.  The  Prussian  government  is  urged  by  the  or- 
thodox party  not  to  naturalize  Geiger.  i.  e.,  to  annul  his  election. 
His  enemies  use  the  foul  means  of  political  denunciation,  but  fail. 
Eight  foolish  charges  against  Geiger.  Tiktin's  followers  excited  by 
his  speech  at  a  funeral  want  to  throw  Geiger  into  a  grave.  They 
urge  the  government  to  depose  Geiger.  Geiger  insists  upon  the 
name  of  "Rabbi"  instead  of  "Preacher,  "as  a  question  of  vital  principle 
for  the  growth  of  Reform-Judaism.  Geiger  sacrifices  his  "Zeit- 
schrift" as  a  peace-offering.  Eight  Rabbis  of  Silesia  and  Posen  de- 
clare Geiger  unfit  to  be  a  witness  in  a  court  of  justice.  Seventeen  of 
the  most  prominent  Rabbis  of  Germany  and  Austria  break  a  lance 
for  Geiger  and  free  research.  The  "  Rabbinical  Opinions  on  the 
Compatibilitv  of  Free  Research  with  the  Office  of  Rabbi."  The  Re- 
former Philippsohn.  though  requested  by  the  Breslau  Congregation 
to  give  an  opinion  on  the  subject,  does  not  answer,  out  of  personal 
animosity  against  Geiger.  These  "Rabbinical  Opinions"  belong  to 
the  most  interesting  literature  of  responses  in  Jewish  history. 
Friedlaender's,  Chorin's,  Holdheim's,  Wechsler's,  A.  Kohn's.  Herx- 
heimer's,  Einhorn's,  Hess',  Guttman's,  Wassermann's,  I^evy's, 
Aub's,  Maier's,  Cahn's,  L.  Adler's,  Stein's  and  Gruenebaum's 
"opinions."  Dr.  Aub  calls  Geiger  "  the  first  representative  of  the 
scientific  theology  of  Judaism."'  Resolutions,  signed  by  the  mem- 
bers of  the  Breslau  Congregation,  expressing  their  admiration  for 
(ieiger,  are  presented  to  him  (1S42).  Tiktin  dies  (1S43).  but  no 
peace  restored.  Geiger's  salary  increased,  and  Tiktin's  son  elected 
Rabbi  of  the  orthodox  party,  but  paid  by  the  Congregation.  Geiger 
favors  a  split,  which  has  to  come  sooner  or  later  in  e4-ery  large  Con- 
gregation. Geiger  declines  a  call  to  St.  Petersburg,  tendered  him 
through  Dr.  Lilienthal,  of  Riga,  later  Cincinnati.  Geiger's  Prayer- 
book,' 1854.  His  opinion  on  "Sunday  service."  His  pamphlet  on 
the  "  Hamburg  Prayer-book,"  which  he  criticises  as  too  conservative. 
"  Merelv  outward  embellishments  of  the  service  might  prove  to  be 
luxuriant  death-chambers  of  our  religion."  His  criticism  of  the 
Frankfort  Reform-Society.  ,  "  Revolution  is  not  Reform."  Reform 
of  the  entire  community  preferable.  "  Reform  shouUl  emanate  from 
Rabbis  and  Congregations."  Geiger  the  organizer  of  the  Rabbinical 
Conferences  of  1S44-1S46.  He  is  the  President  of  the  Bre.slau  Con- 
ference, 1S46.       Geiger's  labors  for  the  emancipation  of  the  Jews  in 


Xxvi  REFORMED   JUDAISM. 

Prussia.       His  extensive  literary  work.       His    "Leo    Da    Modena," 
most  interesting.     His  contributions  to  the  "  Zeitschrift  tier  Deutsch- 
Morgenlaendischen  Gesellschaft."  Geiger  the  "hi.ehest  living  author- 
ity on  Samaritan  literature."       His    lectures  before  the  candidates 
of  Jewish  theologv.      They  are  discontinued  after  the  establishment 
of  the  Rabbinical' Seminary  in  Breslau.       Although  the  institution 
owed  its  existence  to  Geiger,  he  was  cheated  out  of  the  position  as 
its  Director,  in  violation   of  the  desire  of  the  founder  of  the  Semi- 
nary, Jonas  Fraenkel.       The  institution  becomes  a  hot-bed  of  Jesuit- 
ism, standing  for  no  principle,  consistent  only  in  its  inconsistency. 
Geiger's  "  Urschrift,"    1S57,    is  next    to  Zunz's    "  Gottesdienslliche 
Vortraege,"  the  most  epochal  Jewish  publication  of  this  century.     It 
revolutionized  the  study  of  Bible  and  Talmud,  of  the  ideas  on  the 
origin  of  Christianity,  on  Sadducees  and  Pharisees,  and  its  results, 
are    gaining   ground    among    leaders    of  Christian    theology.       The 
twentv-fiftii  anniversary  of^Geiger's  Rabbinical  career  grandly  cele- 
brated (1857).     Death  of  Geiger's  wife  Pmiilie  (i860).     Geiger  on  the 
"Talmud."     His  sensational  letter  to  Zunz  against  circumcision  and 
dietary  laws.       He  resumes  the   "Zeitschrift,"  which  he  published 
uninterruptedly    until    his    death.       The  greatest  literati  of  Europe, 
Jews  and  Christians,  among  its  contributors.       Dr.    Stein's    resigna- 
tion, and  Geiger's  acceptance  of  the  position  in    Frankfort-on-the 
Main.       Causes  of  this  important  step.      Farewell    demonstrations. 
Geiger  in  Frankfort.     He  is  disappointed  on  account  of  his  failure  to 
establish   a    theological    faculty    in    Frankfort,  which    hope    is    the 
main  reason  of  his  departure  from  Breslau.      "  Society  for  Jewish  Af- 
fairs."      Literarv  activity.     Geiger  on  the  Jews  in  Roumania.       His 
views  are  applicable  to  the  Jews  in  Russia.       He  opposes  "political 
missionary  activity.".      "Civilization  cannot  be  imported."       "The 
sources    of  the   evil.       Ignorance,     fanaticism,    hostility  to    culture 
must  be  stopped.     Out  of  the  midst  of  the  land  itself  must  emanate 
the  forces  of  civilization  and  regeneration.       Who  has  ever  assisted 
the  Jews  in  Germany  ?     Did  they  ever  ask  the  mediation  of  France, 
England  and  America  ?"     Geiger  in  favor  of  the  "resurrecting  Rab- 
binical Conference."      The  Conference  in  Cassel,  186S.      The  Synod 
in  Leipzig,  1869.    Geiger  compares  it  with  the  Philadelphia  Conference 
of  the  same  year.      The  comparison  is  most  favorable  to  American 
Reform-Juda'ism.       "Here  we  meet  with  flesh  of  our  flesh,  spirit  of 
our     spirit."         Indecision     one     of     the     great     defects    of    the 
Leipzig    Synod.        Philippsohn's    bombastic    '•  resolution "    devoid 
of  principle,  betrays  the  desire  to  make  a  sensation  and  to  cau.se  an 
effect  outside  of  Judaism-     (Jeiger's  "Prayer-book,  second  edition," 
1870.     His  '-Judaism  and  its  History"  in  three  volumes,  is  most  pop- 
ular.    Geiger's  poetical  genius.     Call  to  Berlin.     The  assurance  that 
he  would  find  opportunity  to  teach  Jewish  theological  students  in- 
duces him  to  go  to  Berlin^       Geiger  in  Berlin  (1S70).      The  Synod  at 
Aug.sbnrg.      Geiger  more   in  harmony  with  the  assembly,  as  more 
radical  resolutions  are  passed  there.     The   "  retarding  elements  are 
absen",  and  a  fresh,  courageous  spirit  pervaded  the   vSynod."      His 
activity  in  the  "  Hochschu'le  fuer  dieWissenschaftdes  Judenthum's" 
is  most  straining  for  him,  but  he  looks  upon  it  as  the  happiest  period 
of  his  life.       A  "band    of  brave,  enthusiastic  students"  constitutes 
his  audience.       He  is  troubled  about  the  hostility  of  the  majority  of 
young  Rabbis  to  progress  and  Reform.      "Where  is  the  after-growth 
which  will  replace  us  ?  "    "  People  want  a  man,  who,  however,  should 


CONTivNTS    OK    CI  I  A  I'T  I.RS. 


\  x  \-  n 


nol  l)f  ;i  iiuiii."  Geif^er's  deatli  and  funeral.  vSince  his  demise  Re- 
foriii-Jndaisni  in  Cjerniany  j^oes  backward.  Gros.s  niateriali.sui 
and  atheism,  apostasy,  on  the  one  side,  Jesuitism,  hypocrisy  and  Ro- 
manticism on  the  otlier,  are  the  sad  consecjuences  of  this  deploraljle 
fact.  America  enters  upon  the  heritage  of  (ierman  Reform-Judaism. 
Tliere  is  no  specific  American  Judaism.  It  is  nothing  less  and  noth- 
ing more  than  German  Reform-Judaism,  or  as  Geiger  so  well  put  it, 
"bone  of  its  bone  and  flesh  of  its  flesh.  pp.  272-381. 


INTRODUCTIOX. 


This  book  does  not  claim  to  be  a  complete  history 
of  Reform-Judaism.  The  time  for  such  a  work  has 
not  arrived  yet.  As  a  contribution  to  such  a  history, 
however,  the  author  flatters  himself  to  have  rendered 
some  service  to  the   future  historian. 

The  history  of  Reform-Judaism  may  be  di\ided 
into  three  distinct  periods. 

ist.      The  Humanistic  period. 

2nd.      The  Aesthetical-Homiletical  period. 

3rd.      The  Historical-Critical  period. 

Mendelssohn,  Friedlaender-,  Isaac  Euchel,  Lazarus 
Bendavid,  Herz  Homberg,  Hartwig  Wessely,  Peter 
Beer,  the  men  of  the  ''first  stage ^''  as  Geiger  desig- 
nates them,*  hold  a  similar  relation  to  the  Jewish  Re- 
form-movement that  the  Humanists  Reuchlin,  Erasmus 
of  Rotterdam,  Melanchthon  and  Ulrich  von  Hutten 
held  tothe  Christian  Retormation. 

Israel  Jacobsohn,  Aron  Chorin,  Joseph  Perl,t 
David  Fraenkel,  editor  of  the  "Sulamith,"  J.  Heine- 
man,  editor  of  the  "Jedidjah,"  Wolf  Heidenheim, 
grammarian  and  translator  of  the  prayer-book,  the 
Hamburg  preachers  and  the  teachers  of  schools  and 
authors  of  catechisms,  Johlson,  and  to  a  certain  ex- 
tent I.  X.  Mannheimer  were  the  men  of  the  ''second 
stagey  Their  main  work  and  object  was  to  make 
the  character  of  the  Jewish  worship  less  repulsive  to  the 

*  Posthumous  Works,  II,  p.  260. 

t  Joseph  Perl,  born  'larnopol,  1773,  died  there  1839.  He  estab- 
lished (1S13)  a  school  at  a  great  sacrifice  of  time  and  money,  and 
boldly  attacked  the  Chassidim  in  his  "Mf^alleh  Tmirin,"  a  Hebrew 
imitation  of  the  "epistolae  obscurorum  virornm"  (1819).  He  enter- 
tained a  lively  correspondence  with  the  representatives  of  Jewish 
culture  in  Germany,  and  was  appointed  honorary  member  of  the 
Berlin  "Cultureverein"  (Society  for  the  Dissemination  of  Culture 
among  the  Jews).  See  I.  N.  Manheimer's  eulogy,  and  his  biography 
in  Mush's  Jahrbuch.  1S46-47,  by  N.  Horowitz  and  Kerem  Chemed,  V, 
p.  163,  by  Sal.  Rappoport 


6  RKKORMKI)   Jl'DAlSM. 

youiii^',  to  llic  more  educated  classes  of  Jews  and  to 
Christians,  who  ha|>pened  occasionally  to  visit  a  syna- 
gogue. ^ 

Questions  of  decorum  and  order  in  the  service, 
sermons  in  the  vernacular,  the  introduction  of  German 
hymns  and  prayers,  music  and  liturgical  changes  were 
the  sharp  end  of  the  wedge.  But  useful  and  necessary 
as  these  changes  were,  inasmuch  as  their  impulse 
sprang  from  a  purely  aesthetic  want,  they  were  not  born 
of  the  true  spirit  of  Reform.*  This  spirit  is  based  on 
inward  principle  and  not  on  a  mere  outward  aesthetic 
want.  The  political  reaction  in  Prussia  after  the  over- 
throw of  the  Corsican  Titan  made  the  civil  and  political 
condition  of  the  Jews  most  deplorable.  The  better  ed- 
ucated Jew  had  to  face  the  painful  alternative,  either  to 
forego  all  hope  of  honorably  devoting  his  talents  to  the 
government  or  to  forsw^ear  the  religion  of  his  fathers. 
Many  also  were  too  weak  to  resist  the  temptation,  and 
sold  their  birthright  for  a  mess  of  pottage.  While  we 
cannot  excuse  such  apostas}',  it  cannot  be  denied  that 
Judaism  in  the  official  form  in  which  it  presented  itself, 
was  not  of  a  character  to  inspire  with  enthusiam  the 
new  generation,  bred  under  the  most  refining  influences 
of  classical  Hellas  and  Rome,  so  as  to  make  them  pre- 
fer the  glory  of  martyrdom  to  the  crown  of  civic 
honors. 

The  contrast  between  cosmopolitan  rationalism  and 
belief  in  tradition,  the  conflict  between  the  philosopher 
Mendelssohn,  f  and  the  orthodox  Jew  INIendelssohn,  I 
were  too  glaring  to  be  smoothed  by  a  sentimental  piety,  of 
which  the  new  generation  knew  very  little.  The  gen- 
eration, reared  under  the  influence  of  Mendelssohn's 
legalism,  refused  to  lead  a  double  life.  If  reason  is 
free,  they  claimed  the  right  to  be  free.        If  Judaism  is 

*  See  Geiger's  criticism  of  the  Hamburg-Temple  in  his  pamphlet: 
"Der  Haml)urger  Templestreit  eiiie  Zeitfrage."  See  page  336  of  this 
book. 

t  As  a  philosopher  Mendelssohn  believed  in  natural  religion,  de- 
nieil  revelation,  miracles,  and  condemned  soulless  ceremonialism. 

i  As  a  Jew  Mendelssohn  insisted  on  the  eternal  validity  of  every 
Mosaic  Rabl»inical  law. 


IXTKODUCTORV.  7 

less  than  reason,  then  it  was  a  stranger  in  the  world  of 
modern  thonghi^.  Indeed,  ^Mendelssohn's  own  children 
and  thousands  with  them,  who  cared  more  for  a  heart- 
appearing,  soul-stirring  religion  than  for  a  Jewish  Com- 
monwealth and  its  Palestinian  national  laws  left 
the  storm-beaten,  flag,  inscribed  with  the  immortal 
truth:  ''Hear,  oh  Israel,  the  Eternal  is  One."  "Do 
we  not  find  analogous  cases  to-day?  Do  we  not  see, 
how,  under  the  very  eyes  of  orthodox  parents,  their 
Jewish  sons  and  daughters  are  swelling  the  ranks  of 
IngersoU  and  his  partisans?*  The  few  liturgical  Re- 
forms, which  were  introduced  in  some  Synagogues  in 
obedience  to  asthetic  wants  failed  signally  to  cure  a 
disease,  which  was  eating  into  the  Very  heart  of 
Judaism.  To  this  must  be  added  that  the  better  ele- 
ment was  disgusted  w^ith  the  aping  of  Protestantism 
lack  of  substance  and  vitality,  the  shallow  moralizing 
tone  of.  the  new  preachers,  the  superficial  views  of 
Judaism,  which  not  a  a  few  of  them  scattered  among 
the  multitude.  It  may  indeed  be  asked,  ho\v  could 
better  things  have  been  expected  at  that  time?  The 
great  facts  o{  Jewish  History  w^ere  not  yet  clearly  known, 
the  philosophy  of  Judaism  was  proportionately  vague 
and  uncertain.  No  Jewish  author  of  consequbnce  had 
undertaken  to  wa'ite  the  annals  of  his  coreligionists; 
chaotic  confusion  reigned  in  their  chronicles.  To  know 
what  Judaism  is,  it  is  of  the  utmost  necessity  to  ascer- 
tain in  the  first  instance,  wdiat  it  had  been.  The  past 
would  prove  the  index  of  the  future,  f 

This  was  one  of  the  most  critical  epochs  in  the 
cfieckered  history  of  Israel.  Was  then  Judaism  doomed 
to  death?  Was  it  preserved  during  the  presecutions 
of  centuries  at  the  price  of  the  precious  blood  of  so  many 
martyrs  and  heroes,  in  order  to  die  now  of  inanition? 
Could  it  only  thrive  and  flourish  in  the  darkness  of  the 


*A11  those  Russian  Jewish  Nihilists,  who  disgrace  yearly  American 
Judaism  by  celebrating  wild  orgies  on  the  Day  of  .\tonement  are 
sons  of  ultra-orthodox  parents. 

+  See  a  very  graphic  description  of  this  period  in  Jost.  "Das  Ju- 
denthu  n  un<l  .seine  Sekten,"  III,  pp.  333,  334  and  especially  335. 


8  REKORMKD   JUDAISM. 

ghetto,  -but  not  beaY'  the  refreshing  and  emancipating 
influence  of  the  Nineteenth  Century?  No,  a  hundred 
times  no.  When  the  night  is  at  its  darkest  the  sun's 
reviving  light  is  nearest-  In  those  trying  days  the 
science  of  Judaism,  was  born.  It  became  the  Savior, 
who  consoled  weeping  Judaism  in  the  words  of  the 
prophet  to  the  mourning  Rachel,  "Cease  crying, 
for  there  is  a  reward  for  thy  work,  and  thy  children 
will  return  unto  thee." 

Two  men  arose,  Leopold  Zunz  and  Abraham  Gei- 
ger.  The  former  was  the  founder  of  a  Science  of  Judaism, 
the  latter  was  the  founder  of  a  Scientific  Theology  of 
Judaism,  and  laid  the  basis  of  the  Reform  on  the 
adamantine  rock  of  science. 

With  Geiger's  "Zeitschrift  fuer  Juedische  Theolo- 
gie, "  the  ''third  stage'  of  Reform  Judaism,/.^.,  the  histo- 
rical^ critical  period  was  inaugurated  and  conquered  in 
its  victorious  march,  one  citadel  of  orthodoxy  after  the 
other.  The  triumph  of  Reform-Judaism  in  America  is 
due  to  the  labors  of  this  historical-critical  school,  to 
which  the  author  of  this  book  has  the  honor  to  belong. 
To  this  school  belongs  the  future.  The  frantic  efforts 
which  are  made  from  one  side  to  set  Romanticism  on 
its  throne,  and  from  another  to  supersede  it  by  shallow 
sensationalism,  coupled  with  arrogance  and  ignorance, 
will  be  impotent  to  hurt  it  for  any  length  of  time.  As 
soon  as  the  charm  of  novelty  will  be  over,  the  reaction 
is  sure  to  follow. 

Applying  this  method  of  treating  the  history  of 
Reform-Judaism  to  this  book  the  first  "humanistic- 
period"  includes  Mendelssohn  and  Friedlaender.  The 
second  "aesthetical-homiletical-period"  includes  Jacob- 
sohn,  Chorin,  Salomon  and  Kohn.  The  representatives 
of  the  third  "historical-critical-period"  are  Geiger, 
Holdheim,  Loew.  It  must  however  be  conceded,  that 
Holdheim  cannot  be  fully  counted  to  this  last  period. 
It  was  only  towards  the  end  of  his  life,  especially  in  his 
book  ''Maamar  Haishnth"  that  he  succeeded  in  apply- 
ing the  methods  of  the  historical-critical  School  of  Re- 
form-Rabbi  nism. 


CHAPTER  I. 


MOSKS    MEXDKLSSOHX, 


Moses  Mendelssoliu  is  generally  termed  the 
"Father  of  Reformed  Judaism."  On  the  other  hand 
the  so-called  "Liberal  Conservatives"  or,  as  Leopold 
Loew  in  his  caustic  style  called  them,  the  "Neuortho- 
doxen  Romantiker"  claim  Mendelssohn  as  their 
champion.  The  fact,  however,  is,  that  Mendelssohn 
was  neither  a  reformer  nor  was  he  orthodox.  By  dint  of 
his  philosophical  and  aesthetical  writings,  he  was  the 
first  to  break  through  the  social  restraints  that  ob- 
structed the  intercourse  of  Jews  and  Christians.  He 
had,  however,  neither  the  aggressive  temper  nor  the 
bold  self-confidence  that  stamp  the  leader  of  parties. 
Practically,  he  was  most  sincerely  devoted  to  the  ortho- 
dox form  of  Judaism  and  complied  with  the  most 
rigid  injunctions  of  the  "Shulchan  Aruch."  Mendels- 
sohn was  a  philosopher  of  the  Eighteenth  Century, 
somewhat  tinged  with  rationalism,  but  not  a  historian 
or  a  critic.  His  was  the  contemplative  spirit  which 
instinctively  shrinks  from  rude  contact  with  reality. 
Judaism  '  was  for  him  law  and  nothing  but  law,  im- 
mutable, and  eternal.  Religion,  he  claimed,  is  natural 
to  all  men;  Judaism,  however,  is  a  revealed  legislation. 
As  such  it  is  binding  upon  all  Jews,  and  for  all  times; 
its  ceremonies  and  symbols  are  the  bond  of  union  of  the 
scattered  sons  of  Jacob.  These  ideas  are  clearly  and 
unmistakably  expressed  in  his  Polemical  book  "Jerusa- 
lem," concerning  blind  obedience.  He  says:  "In- 
deed I  cannot  see,  how  those  born  in  the  House  of 
Jacob  can  in  any  shape  or  manner,    emancipate    them- 


lO  REFORMED   JUDAISM. 

selves  from  the  law.  VVe  are,  to  be  sure,  permitted  to 
think  about  the  law,  to  search  occasionally  into  its 
spirit,  and  where  the  lawgiver  has  not  given  a  reason 
for  the  same,  to  conjecture  a  reason.  The  reason  for 
the  law  was  perhaps  determined  by  time,  place  and 
circumstances.  Hence  the  law  could  possibly  be 
changed  in  accordance  with  time,  place  and  circum- 
stances— provided  it  would  please  the  Almighty,  to 
make  known  to  us  fiis  will  concerning  the  same,  just 
as  loud,  as  publicly,  and  beyond  every  possibility  of 
doubt  as  He  did,  when  giving  the  law.  As  long  as 
this  does  not  come  to  pass,  as  long  as  we  cannot  show 
such  an  authentical  immunity  from  the  law,  our  subtle 
reasoning  cannot  release  us  from  the  rigid  obedience, 
which  we  owe  to  the  law."*  This  is  not  the  language 
of  a  reformer.  For  according  to  this  uncompromising 
point  of  view  not  the  least  reform,  ho  matter  how  in- 
significant and  innocent,  is  justifiable.  This  stand- 
point ignores  entirely  the  historical  development  in 
Judaism,  for  which,  I  repeat  again,  Mendelssohn,  had 
no  appreciation  and  no  understanding.  Mendelssohn, 
himself  plainly  says  with  respect  to  Lessing's  Religio- 
Philosophical  conception,  "I  for  my  part,  have  no 
comprehension  of  this  education  of  the  human  race,  to 
which  my  late  friend  Lessing  has  been  persuaded. 
There  is  only  such  a  thing  as  progress  for  the  individ- 
ual man.  But  that  mankind  as  a  whole  should  steadily 
advance  and  perfect  itself  in  the  course  of  time,  is,  it 
seems  to  me,  not  the  intention  of  providence,  "f 

According  to  this  theory  Hillel,  Rabbi  Jochanan 
Ren  Saccay,  Rabbi  Jehuda  Hannassi,  Sin"ion  Ben 
Shetach,  Shmaja,  Abtalion,  Johannes  Hyrkan  and 
other  prominent  teachers  of  the  Talmud,  who  have 
changed    and    abolished    laws    of  Moses,  I  have    com- 


*  Mendelssohn:   Jerusalem  III,  356. 

tGesanimelte  Schriften  in,  317-31S,  letter  to  Ilenninj^s  v,  p.  59S. 
He  himself  tries  to  explain  or  to  jvistify  this  lack  of  historical  under- 
standing with  the  fact,  that  the  Jews  of  that  time  were  "people  with- 
out a  fatherland."     (Letter  to  Abbt   v,  p.   36S. ) 

}  See  my  "The  Talmud,"  p.  36-40.     Denver,  1S84. 


MOSES    MENDKLSSOHN.  II 

mitted  sins.  But  aside  from  this,  Mendelssohu  him- 
self has  expressed  views,  which  are  not  at  all  consist- 
ent with  this  conception,  in  fact  utterly  incompati- 
ble with  the  exigencies  and  wants  of  Judaism  of  the 
Nineteenth  Century.  As  I  do  not  propose  to  say  more 
about  ^lendelssohn  than  is  absolutely  necessary  for  the 
better  appreciation  of  the  spirit  of  that  time,  f 
I  have  to  confine  myself  to  a  few  quotations  from 
his  writings.  Speaking  of  the  Rabbinical  interpreta- 
tions of  the  Mosaic  Laws,  he  is  compelled  to  concede 
"that  the  folly  of  men  has  through  misunderstanding 
and  misleading  transformed  the  good  into  evil, 
the  useful  into  the  harmful''  (III,  350;)  and  again: 
"The  climate  and  the  times  make  the  observ- 
ance of  the  religious  ceremonies,  in  many  re- 
spects more  burdensome  than  they  are."  In  his  corre- 
spondence with  Lavater  he  uses  the  following  language: 
"I  will  not  deny  that  I  have  noticed  in  my  religion 
human  additions,  abuses  and  excrescences  which,  alas, 
only  obscure  its  splendor." 

A  Geiger,  Holdheim  and  Einhorn  could  not  have 
put  it  much  stronger,  considering  the  time  these  words 
were  uttered,  and  considering  the  fact  that  Mendelssohn 
had  to  be  cautious  in  view  of  his  numerous  suspicious 
opponents,  who  saw  in  him  an  Apostate  and  Heretic, 
because  he  had  translated  the  Pentateuch  into  Ger- 
man. 

Those  who  understand  how  to  read  between  the 
lines  will  notice  that  Avhenever  Mendelssohn  speaks  of 
Socrates  and  the  "vSophists"  in  his  "Phaedon"  he 
means  himself  and  the  Polish  Rabbis.  Just  read  the 
following:  "At  that  time,  as  in  all  times,  the  mob  of 
(xreece  paid  the  highest  respect  to  these  scholars, 
whose  principal  purpose  and  object  has   been   to  favor 


+  More  on  this  subject  see  my  "Mendelssohn's  Verdienste  um 
die  Deutsche  Nation  (Zuerich,  18S0)  translated  into  English  in 
the  .\merican  Israelite,  Cincinnati,  1880. 


12  REFORMED   JUDAISM. 

deep-rooted  prejudices  and  old  superstitions,  and  to 
fortify  them  by  all  sorts  of  seeming  reasons,  sham 
arguments  and  cunning  subteleties. "  * 

These  words  fit  better  the  Rabbis  of  Mendelssohn's 
time  than  the  Sophists  of  the  Age  of  vSocrates.  And 
again:  "W'e  all  who  seek  the  truth  recognize  this 
poisonous  breath  of  hypocrisy  and  superstition,  and  we 
wish  to  be  able  to  wipe  it  off  without  doing  harm  to 
the  true  and  the  good."  * 

But  Mendelssohn  had  entirely  forgotten  or  per- 
haps, intentionally  omitted,  to  point  out  to  his  con- 
temporaries these  "human  additions,  abuses"  and 
"superstitions,"  which  maybe  "wiped  off"  without 
harm  to  the  Essence  of  Judaism.  He  wisely  left  this 
by  no  means  easy  task  to  his  Disciples  and  to  the  re- 
form Rabbis  of  a  later  period.  But  no  unbiased 
admirer  of  Moses  Mendelssohn  can  gainsay  that  his 
last  passage  is,  to  say  the  least,  utterly  at  variance 
with  the  above  quoted  declaration  that  "nobody 
born  in  the  House  of  Jacob,  can  in  any  shape,  manner 
or  form  whatsoever,  emancipate  himself  from  the  yoke 
of  the  law,"  no  matter  how  much  circumstances  might 
change  the  life  of  the  Jew,  except  it  be  that  God 
Almighty  Himself  has  solemnly,  released  him  of  the 
same.  In  other  words  the  alternative  is  placed  before 
the  Jews,  either  strictly  to  observe  every  ceremonial 
law — and  Mendelssohn  does  not  except  the  Talmudic- 
Rabbinical  laws — or  to  forego  his  right  to  be  a  Jew. 
No  wonder,  that  such  a  conception  forced,  as  it  were, 
the  Jew,  who  could  not  believe  in  the  obligation  of 
every  ceremony,  and  who  yet  shrunk  from  joining  the 
ranks  of  Atheism,  to  embrace  Christianity  which  teaches 
through  the  Apostle  Paul,  that  a  second  dispensation 
or  covenant  has  done  away  with  the  first. 

We  see  from  these  quotations,  that  Mendelssohn 
cannot  well  be  claimed  by  the  reformers,    and  still  less 

i  Mendelssohn:    Gesammelte  Schriften,  von  G.  B.  Mendelssohn, 
II,  p.  72. 

*Ibidem. 


MOSKS    MENDELSSOHN.  I3 

by  the  conservatives.  But  he  became  by  his  very  ap- 
pearance on  the  scene  a  silent  reformer,  unconsciously, 
perhaps  even  against  his  will.  Especially  by  his 
translation  of  the  Pentateuch  and  the  Psalms  into 
German,  a  work,  originally  undertaken  by  him  in  the 
interest  of  his  own  sons,  for  their  private  use,  he  be- 
came the  author  of  a  profound  revolution  in  the  Jewish 
religion,  the  scope  of  which  the  "Sage  of  Dessau" 
hardly  dreamt. 

For  the  Jew  of  Germany  in  those  days  was 
German  in  geographical  location  only.  In  speech 
and  habit  he  was  a  foreigner  in  the  land  which 
he  inhabited.  It  would  lead  me  too  far  to  ex- 
plain here  the  reasons  of  this  sad  state  of  affairs. 
Suffice  it  to  say,  the  Jew  of  that  period  was  the  pro- 
duct of  centuries  of  the  most  outrageous  persecutions, 
and  entrenched  behind  the  Cyclopean  walls  of  Talmudic 
sophistry  and  idle  argumentation  he  became  indifferent 
to  the  world  outside  of  his  ghetto.  Especially  in 
Prussia  the  Jews  were  treated  most  shamefully.  They 
had  to  pay  a  toll  like  animals,  and  when  a  Jew 
wanted  to  enter  the  enlightened  city  of  Berlin  he  could 
do  so  through  one  gate  only,  the  so-called  ''Rosen- 
thaler  Thor."  But  a  limited  number  of  Jews  were 
permitted  to  marry,  and  had  to  pay  dearly  for  this 
privilege.  The  great  infidel  and  friend  of  Voltaire 
the  "Philosopher  of  Sanssouci,"  I  mean  King  Fred- 
eric the  Great,  who  is  credited  with  the  noble  saving, 
"Jeder  Kann  Nach  Seiner  Facon  Selig  Werden." 
(^everybody  can  carve  out  his  salvation  according 
to  his  own  way)  did  not  live  up  to  his  own  preaching, 
at  least  so  far  as  the  Jews  were  concerned. 
I  will  only  mention  his  shameful  ordinance  that  all 
Jewish  young  men  contemplating  matrimony  had  to 
buy  goods  from  the  Royal  Porcelain  factory  of  Berlin 
for  a  considerable  amount.  And  what  kind  of  goods  ? 
Not  useful  crockery  of  some  benefit  to  a  household. 
Oh  no.  They  were  compelled  to  buy  those  wares 
which  nobodv  else  wanted — the  unsaleable  Sfoods. 
Thus  our  good  Mendelssohn  had  to  buy   twenty  life- 


14  REFORMED   JI'DAISM. 

sized  monkeys  iiiamifactured  of  porcelain,  which  can 
be  seen  this  very  day  anioiii;  the  relics  of  the  Mendels- 
sohn family.    * 

Hut  the  oppression  from  without  is  nothing  as 
compared  to  the  persecution  from  within. 

The  baneful  influence  of  Poland  was  holding  full 
sway  over  the  Jews  in  Germany.  Polish  Rabbis  relent- 
lessly controlled  the  synagogue.  Polish  "teachers" 
held  their  tyrannical  scepter  over  the  school  and  suc- 
ceeded in  shutting  out  from  it  every  ray  of  light  and 
air.  Their  language  was  a  terrible  "Kauderwelsch," 
a  hybrid  Jargon  of  Hebrew,  German,  Slavonic  and 
God  knows  what.  The  Rabbis  did  not  tolerate  the 
reading  of  a  German  book.  One  day  IMoses  Mendels- 
sohn sent  a  boy  whom  he  had  befriended  for  a  book. 
The  poor  boy  thinking  of  no  evil,  book  in  hand,  was 
harshly  accosted  by  an  officer  of  Jewish  charities  with 
the  question:  "What  have  you  here?  I  hope  it  is 
not  a  German  book."  But  as  soon  as  the  fanatic, 
heartless  and  cruel  "man  of  charity"  had  found  his 
suspicion  verified,  he  dragged  the  unfortunate  lad  to 
the  bailiff,  and  not  even  Mendelssohn's  interference 
could  save  the  innocent  boy  from  expulsion  from  Berlin. 
This  was  done  in  the  capital  city  of  Prussia  in  the  year 

1746.  t 

Moses  Mendelssohn's  German  translation  of  the 
Pentateuch  sounded  the  first  bugle  call  by  which  the 
fortresses  of  iMediaevalism  crumbled  into  dust.  This 
work  was  an  event  and  holds  the  like  relation  to  the 
Jewish  reform  movement  that  Luther's  translation 
held  to  the  great  protestant  reformation.  The  in- 
fluence of  this  translation  was  manifold.  In  the  first 
place  it  facilitated  a  more  correct  understanding  of  the 
doctrine,  the  literature  and  language  of  the  Bible. 

Secondly — and  this  is  of  the  greatest  importance, 
— it  served  the  purpose   of  a  text-book  of  the  German 


*  Hensel:      Die  Familie  Mendelssohn  I,  p.  2. 

t  Kaiserling:     Moses  Mendelssohn,  Sein  Leben,  1862,  p.  12. 


MOSES    -MKXDKLSSOHX.  I5 

for  the  crreat  mass  of  the  Jews,  who  were  at  that   time 
unable  to  read  a  book  written  in   the  Vernacular.    * 

Most  likely  for  this  very  reason  the  Cierman  of 
Mendelssohn's  translation  was  written  in  Hebrew 
letters.  Thus  it  opened  to  the  Jews  the  treasure  house 
of  modern  thought.  Last  but  not  least,  this  trans- 
lation was  the  means  of  weakening  the  preponderating 
influence  of  the  Talmud,  which  not  only  engrossed 
the  attention  of  the  Jewish  youth  to  the  utter  exclusion 
of  secular  knowledge,  but  even  perverted  the  exegesis 
of  the  Bible  and  caused  the  study  of  the  scripture  to  be 
comparativelv  neglected.  I 

The  Talmud  says:  "The  Thora  had  fallen  into 
oblivion;  then  came  Ezra  of  Babylon  and  established 
it  anew,  and  once  more  it  was  forgotten  and  Hillel  ar- 
rived from  Babylon  and  established  it  anew."  We 
are  fully  justified  in  saying,  the  Thora  was  forgotten, 
but  Moses  Mendelssohn  came  from  Dessau  and  bv  pre- 
senting its  teachings  in  the  garb  of  a  modern  tongue,  he 
rendered  its  true  meaning  apparent  to  every  reflecting 
mind  and  gave  back  to  the  Thora  its  proper  place  in 
the  education  of  the  young. 

The  refining  influence  of  this  translation  soon  be- 
came evident  among  the  contemporaries,  friends,  fol- 
lowers and  immediate  disciples  of  Mendelssohn,  the  so- 
called  "Mendelssohnians"  or  "Mendelssohn-school," 
which  in  a  wider  sense  comprises  the  vast  circle  of  all 
those  noble  men,  who,  in  different  parts  of  Europe, 
zealously  labored  and  worked  for  the  better  education 
of  the  Jewish  masses.  A  wide  field  of  knowledge,  em- 
bracing the  rich  results  of  modern  science,  philosophy 
and  art,  was  thus  laid  open  to  their  industry.  Eagerlv  thev 
availed  themselves  of  the  proffered  opportunitv. 
Schools  were  established  in  e\erv  important  citvofOer- 

*  The  V.  M.  H.  A.  In  New  York  instructs  Jewish-Russian  im- 
migrants in  English.  They  do  for  these  people  almost  as  nolile  a 
work  as  Mendelssohn  did  for  the  Jews  in  Germany  hy  means  of  his 
translation  of  the  Pentateuch.  The  V.  Y.  M.  H.  A.,  proposes  to  do 
this  work  in  all  larger  cities  of  the  I'nion. 

;  Felix  Adler:     Creed  and  deed,  page  220. 


l6  RKKOR^rKl)   JUDAISM. 

many  and  Austria,  (Berlin,  Koenigsberg,  Frankfort, 
Wien,  Prag,  Breslan,  Wolfenbuettel,  Seesen  (and  other 
cities,  in  which  the  elements  of  liberal  culture  were 
iui parted  to  the  young.  Ere  long  we  find  a  new 
generation  of  Jews  engaged  in  honorable  competition 
with  their  christian  brethern  for  the  prize  of  learning 
and  the  reward  of  literary  distinction.  A  new  vital 
energy  was  coursing  through  the  veins  of  the  Jews. 

The  following  men  may  be  considered  as  "Mendel- 
ssohnians:" 

Salonio  Dubuo,  born  1737,  Died  1819;  Hartwig 
Wessely,  born  1725,  died  1805,  famous  for  his  brave 
struggle  in  the  cause  of  school  education  in  Austria; 
Herz  Homberg,  born  1749,  died  1841,  superintendent 
of  all  German  schools  in  Galicia.  These  men  w^ere 
Mendelssohn's  co-laborers  on  the  commentary  to  his 
translation,  and  formed  the  "School  of  Biurists,"  who 
undertook  to  read  the  Pentateuch  with  an  eye  to 
grammar,  taste  and  sound  logic.  This  work  proved  a 
death-blow  to  the  subtle  play  of  dialectics  and  idle 
argumentation  of  the  Talmud,  and  perhaps  without 
even  intending  it,  demolished  mountains  of  legal 
Rabbinical  observances.  To  the  same  circle  must  be 
counted  Isaac  Euchel,  born  1756,  who  translated  the 
Jewish  Prayer-P>ook  into  good  German.  This  was, 
if  I  am  not  mistaken,  the  first  attempt  of  this  kind; 
Aron  Wolfssohn,  (1756- 1835)  teacher  of  the  Wilhelms- 
school  in  Breslau;  Lazarus  Bendavid,  (1762-1832); 
Dr.  Herz  Salomon  Maimon,  (1753-1800)^  Isaac  Satnow, 
(1733-1803, )  who  published  several  books  "Immanuel," 
"Meor  Enajim,"  and  others;  Joel  Loewe,  (1790-1803,) 
the  grammarian;  Jehuda  Loeb  Ben  Seeb,  (1764-1811,) 
author  of  a  Hebrew  grammar  which  was  quite  popalur 
in  those  days;  J.  Heiman,  (1778-1855,)  publisher  of 
the  German  periodical  "Jedidjah;"  David  Fraenkel, 
publisher  of  "Sulamith,"  a  Jewish  monthly;  Wolf 
Heidenheimer,  (1754-1832,)  editor  of  the   Prayer-Book 


i  See  Salomon  Maimon's  Autobiography  translated  into  English 
by  Murray,  (Boston,  1888,  Cupples  and  Hurd.) 


MOSES  mp:ndklssohn.  17 

and  translator  of  the  Machsor,  quite  a  scholar;  Joei 
Bril,  Peter  Beer,  (i 758-1838,)  philosopically  inclined; 
and  most  prominent  of  all  David  Friedlaender.  While 
these  men,  most  of  whom  were  contributors  to  the 
Hebrew  Periodical  "Hameassef  the  "Gatherer,"  and 
therefore  called  "Meassefim, "  one  and  all  have  done 
their  duty  towards  bringing  about  a  better  state  of 
culture  among  the  Jews  of  that  period,  it  is  only  the 
last  named  man  who  is  entitled  to  a  place  among  the 
Pioneers  of  Reform-Judaism.  1  will  therefore  proceed 
to  a  biography  of  David  Friedlaender,  and  I  do  it  with 
special  pleasure,  as  he  is  most  unjustly  dealt  with  by 
Prof.  Graetz  in  his  "History  of  the  Jews,"  Vol.  XI.'' 
Before  proceeding  to  the  biography  of  David 
Friedlaender  it  will  not  be  superfluous  to  show 
his  estimate  of  the  work  of  the  "Measseph."  I  do 
this  from  two  reasons:  In  the  first  place,  because  he, 
as  an  untiring  contributor  to  the  periodical  was  fully 
competent  to  speak  on  the  subject  impartially. 
Secondly,  because  these  words  give  the  best  insight 
into  the  state  of  Judaism  in  those  days  and  explain  the 
true  inwardness  of  F'riedlaender's  utter  disgust  with 
it,  and  his  consequent  famous  letter  to  Probst  Teller, 
which  orave  rise  to  so  much  sensation  and  comment 
and  produced  such  a  tremendous  commotion  in  the 
camp  of  Israel.  In  a  letter  to  Aron  Wolfson,  he  said 
almost  despairingly:  "I  consider  the  nation,  f  as  it  is, 
in  spite  of  all  show  of  culture,  taste  and  intelligence, 
incorrigibly  bad,  and  I  deem  useless  the  work  of  en- 
lightenment as  carried  on  by  the  "Meassefim,"  and  in 
a  vein  of  the  most  bitter  sarcasm  he  continues:  "No- 
body reads  our  books  written  in  Hebrew — for  whom 
do  \\«e  write  them?"  Somebody  proposed  indeed  to 
have    placed    the    following   sign    before    the    Jewish 


*  See  my  "Graetz'  Geschichts  l)auerei,"  Berlin,   iSSi, 

t  Mendelssohn  always  applied  the  expression  "nation"  when 
speaking  of  the  Jews.  But,  as  we  have  ceased  to  be  a  "nation"  after 
the  destruction  of  Jerusalem,  this  term  is  erroneous.  See  my 
Mendelssohn's  Verdieuste  uui  das  and  Judenthum  Bonn,   1880. 


iS  REFORMED   JUDAISM. 

printing  establishment:  "Here  books  are  printed 
which  are  never  read.  This  is,  I  think,  trne  in  the 
fullest  sense  of  the  word."  Still  more  melanchoh' 
and  gloomily  he  expresses  himself  in  a  letter  to  the 
same  friend  in  the  year  1805,  saying:  "The  cause  of 
Judaism  is  done  for;  utterly  done  for." 


CHAPTER    II, 


DAVID    KRIEDLAENDER. 


David  Friedlaender  was  born  in  Koenigsberg  in 
1740  and  died  in  Berlin  in  1834.  He  was  reared  under 
the  most  favorable  circumstances,  as  his  father, 
Joachim  Moses  Friedlaender,  was  well  to  do,  intelligent 
and  respected  for  his  integrity  aiid  charity,  and  his 
mother,  Henriette,  born  Fisheles,  a  noble,  pious  and 
most  benevolent  woman  of  whom  Hartwig  Wessely 
spoke  as  a  ''mother  to  the  poor."  His  parents  took 
great  care  in  securing  for  him  the  opportunities  of  a 
good  education.  He  spent  his  pocket  money  in  the 
pleasure  of  dispensing  charity,  and  to  practice  virtue 
was  his  beau-ideal.  He  could  not  imagine  even  in  the 
halcyon  days  of  his  youth,  that  such  a  thing  as  doing 
wrong  is  in  the  least  possible.  He  was  greatly 
worried  on  account  of  the  impracticable  education  of  the 
Jewi.sh  youth  of  those  days,  which  was  due  to  the  un- 
fortunate social,  civil  and  political  position  of  the  Jews 
in  Prussia.  In  the  "Reglement"  of  September  29, 
1730,  the  King  of  Prussia  openly  and  unmistakably 
expressed  his  intention  to  make  the  laws  concerning 
the  Jews  outside  of  Berlin  of  such  a  character  that  they 
would  become  extinct.  In  Koenigsberg,  however,  the 
Jews  were  protected  by  the  more  liberal  administration 
of  the  Province,  and  in  consequence  they  felt  keener 
the  necessity  for  a  better  education  of  the  young.  Thus 
more  practicable  disciplines  were  taught  and  less  time 
was  given  to  the  study  of  the  Talmud  and  Hebrew, 
at  least   among  the  well-to-do  classes.      Friedlaender, 


20  REFORMED   JUDALSM. 

endowed  with  great  talents,  took  advantage  of  the  op- 
portunities offered  him  to  secure  a  good  education. 

In  1 771  Friedlaender,  then  twenty-one  years  old, 
moved  to  Berlin,  where  in  1772  he  married  the 
daughter  of  Daniel  Itzig,  one  of  the  wealthiest  and 
most  charitable  Jews  of  Berlin.  But  his  wealth  and 
influential  connections  did  not,  as  is  alas  too  often  the 
case  nowadays,  dampen  his  idealism  and  enthusiasm 
for  Judaism  and  Jewish  knowledge.  On  the  contrary, 
they  induced  him  to  devote  more  time  to  study  and 
learning,  to  widen  his  sphere  of  activity,  to  broaden 
his  intellectual  horizon  and  to  labor  untiringly  for  the 
enlightenment,  elevation  and  amelioration  of  mankind, 
but  more  particularly  of  his  politically  and  spiritually 
enslaved  co-religionists.  It  was  in  fact  his  thirst  after 
knowledge  and  his  burning  desire  to  do  something  for 
his  down-trodden  brethren  that  caused  him  to  leave 
Koenigsberg  and  go  to  Berlin,  the  home  of  Mendels- 
sohn, whose  social  intercourse  he  enjoyed  daily  for  fif- 
teen years.* 

Every  evening,  and  especially  on  Sabbaths  and 
Holidays,  Jewish  young  men  came  to  Mendelssohn's 
house  with  the  purpose  to  learn  and  improve  intellect- 
ually. Pedagogics,  religion,  education  and  Bible 
formed  the  topics  of  conversation.  Friedlaender, 
Kucliel,  Undau,  Wolfssohn,  Bendavid,  belonged  to 
the  most  regular  visitors.  No  wonder  then,  that  these 
and  many  others  became  in  time  the  most  enthusiastic 
Apostles  or  Disciples  of  the  "Sage  of  Dessau,"  or  the 
"Plato  of  the  Jews"  as  Mendelssohn  was  popularly 
called.  But  David  Friedlaender  was  not  content  with 
these  daily  conversations  in  the  house  of  the  philoso- 
pher. He  was  to  Mendelssohn  what  Mendelssohn  was 
to  Lessing,  an  intimate  friend,  a  faithful  follower  and 
admirer,  a  most  ardent  Disciple  and  Apostle,  and  last 
but  not  least,  his  confidant,  to  whom  he  revealed  his 
innermost    thoughts    and    ideas   on    the  progress  and 

*  Moses  Mendelssohn,  Fragmente  von   ihrn   und    neber   ihn  von 
David  F'riedlaender,  Berlin,  1819,  p.  21. 


DAVID    FRIEDLAENDER.  21 

future  of  Judaism  aud  on    the  most   delicate    questions 
of  religion.  * 

It  is  with  him,  that  Mendelssohn  minutely  dis- 
cusses the  plans  concerning  the  amelioration  and  edu- 
cation of  the  young  among  the  Jews,  and  other  im- 
portant subjects.  To  him  the  master  confides  his 
ideas  as  to  the  measures  to  be  taken  against  fanaticism 
from  without  as  well  as  from  within. 

No  wonder  that  through  the  high  esteem  in  which 
Friedlaender  was  held  by  Mendelssohn  the  Jews  in 
Berlin  commenced  to  respect  and  to  love  him.  His 
good  humor,  wit,  eloquence,  and  kindness  were  quali- 
ties which  could  not  fail  to  make  him  popular.  It  was 
to  a  great  extent  his  merit  to  have  brought  about  a 
certain  social  intercourse  between  the  more  cultured 
Jews  and  Christians.  This  was  accomplished  through 
the  literarv  circle  which  met  weekly  in  the  "salon"  of 
Dorothea  Veit,  daughter  of  Mendelssohn,  and  Henriette 
(De  Lemos)  Herz,  wife  of  Dr.  Markus  Herz.  This 
woman  who  possessed  a  face  in  which  the  features  of 
Hellenic  and  oriental  beauty  were  blended  in  exquisite 
harmonv,  had  acquired,  under  the  guidance  of  compet- 
ent masters,  considerable  proficiency  in  the  ancient  and 
modern  languages,  and  to  her  great  talent  and  mind, 
stored  with  various  knowledge,  was  added  the  charm 
of  a  very  sweet  disposition.  Attracted  by  her  fame 
and  captivated  by  her  genius  the  most  eminent  men  of 
the  day  sought  the  privilege  of  her  society.  The  art 
of  conversation,  in  which  the  French  were  the  masters, 
and  which  until  then  had  received  but  little  attention  in 
the  Prussian  capital,  was  for  the  first  time  cultivated 
in  the  "Salon"  of  the  "Tragic  Muse."  For  thus  they 
called  Henriette  Herz.  Sparkling  wit  and  profound 
philosophy  were  alike  encouraged.  Statesmen, 
princes,  men  of  science  and  artists  considered  it  an 
honor  to  be  permitted  to  attend  these  gatherings. 
Xicolai,  Engel,  Ramler,  Schleiermacher,  Teller, 
Zoellner,  Knuth,  Alexander  and  Wilhelm    \'on    Hum- 


*"Unterhaltungen"  in  the  quoted  "Fragmente"  p.  38-62. 


22  RHKORMKD    JUDAISM. 

boldt,  Count  Alexander  von  Dohna-Schlobitten, 
Gentz,  Friedrich  Von  Schlegel,  Mirabeau,  Dorothea 
and  Rahel  Levin,  afterwards  Varnhagen  Von  Ense, 
were  among  the  intimates  of  her  circle.  At  the  same 
time  by  Fanny  Itzig,  sister-in-law  of  Friedlaender 
there  was  opened  a  similar  Salon  in  the  capital  of 
Austria.  This  salon  was  the  center  of  the  world  of 
literature,  art,  diplomacy  and  nobility  of  birth.  Such 
circles  contributed  considerably  towards  breaking 
throueh  the  social  restraints  that  obstructed  the  inter- 
course  of  Jews  and  Christians.  Among  the  most  inti- 
mate friends  of  Friedlaender  were  Knuth,  the  tutor  of 
the  two  Humboldts,  and  later  Wilhelm  and  Alexander 
Humboldt  themselves.  But  Friedlaender  was  not  a 
man  of  mere  theory.  He  therefore  founded,  in  com- 
pany with  his  friends  Mendelssohn,  Kuchel,  Daniel 
Itzig  and  Wessely,  the  Jewish  free  school  "Freischule," 
at  Berlin  in  1778,  which  was  opened  to  pupils  in  178I. 
The  building  was  given  by  Daniel  Itzig  while  his  son 
Isaac  and  his  son-in-law,  David  Friedlaender,  worked 
out  the  plan  of  education.  In  connection  with  the 
school  an  oriental  printing  establishment  and  book 
store  were  established.  It  deserves  mention  that  the 
Prussian  government  favored  these  institutions  and 
granted  them  freedom  from  taxation.  In  1786  the 
"Freischule"  had  already  eighty  pupils,  half  of  whom 
were  instructed  free  of  charge.  David  Friedlaender 
and  Isaac  Daniel  Itzig  were  the  directors  of  the  school. 
The  teachers  were  part  Jews  and  part  Christians.  The 
following  were  the  branches  taught.  Penmanship, 
mathematics,  bookkeeping,  drawing,  geography, 
Hebrew,  German  and  French.  Every  year 
a  public  examination  was  held.  Within  ten 
years  no  less  than  six  Kundred  pupils  were 
educated  in  the  "Freischule."  But  unfavorable 
political  circumstances,  jealous  rivalry  and  orthodoxy 
did  not  a  little  toimpede  the  progress  of  that  institution. 
In  1805  Lazarus  Bendavid  was  chosen  superintendent 
of  the  school.  He  devoted  in  the  most  unselfish  man- 
ner, and  with  untiring  zeal,  his  labors    to    this    school 


DAVID    P'RIKDLARNDER.  2^ 

until  December  29,  1825,  when  it  was  closed,  as  its 
})upils  were  transferred  to  the  Jewish  "(xenieinde- 
schnle,"  of  Berlin,  which  was  opened  in  the  year  1826, 
It  was  characteristic  of  the  ''Freischnle,"  that  it  was 
non-sectarian,  opening  its  doors  alike  to  Jewish  and 
Christian  i)upils.  Bnt  on  September  15,  18 19,  owing 
to  the  spirit  of  re-action  in  Prnssia,  the  law  prohibited 
Christian  children  from  attending  the  school. 

The  inflnence  of  the  "Freischule"  was  by  no 
means  merely  local.  For  the  light  kindled  sent  forth 
its  rays  thronghont  (Germany  and  Austria.  vSimilar 
"Freischulen"  were  founded  in  Breslan,  Frankfort, 
Des.sau,  Wolfenbuettel,  which  had  the  honor  to  number 
among  its  pupils  Dr.  Marcus  Jost  and  Dr.  Leopold 
Zunz,  Seesen  and  others.  But  especially  for  Austria 
the  exami)le  of  the  Berlin  "Freischnle"  was  of  the 
utmost  importance.  In  consequence  of  the  "Toleranz 
Kdict  of  the  Emperor  Joseph  II,  Herz  Homberg  was 
appointed  Royal  vSuperintendent  of  all  the  Crerman 
schools  of  the  Jews  in  (ralicia  and  Lodomeria.  In  this 
quality  and  later  as  "Schulrath"  (counsellor  of  the 
schools)  in  Prague  he  faithfully  labored  in  the  spirit  of 
Mendelssohn  and  Friedlaender,  by  making  the  schools 
of  those  countries  nurseries  of  German  culture  and  by 
introducing  appropriate  text-books  on  Judaism  and  its 
ethics.  These  schools  became  excellent  levers  of  pro- 
gress and  paved  the  way  for  the  great  work  of  religious 
Reform  of  Judaism.  Inasinuch  as  all  those  schools 
were  non-sectarian  in  character  their  influence  in  those 
days  can  hardly  be  overrated.  In  this  connection  it  is 
but  proper  to  mention  Friedlaender' s  first  attempt  at 
literature,  undertaken  in  the  interest  of  the  "Frei- 
schnle." I  mean  the  little  "Reader  for  Jewish  children," 
for  the  benefit  of  the  Jewish  Frei.schule,  (Berlin,  1780,) 
which  contains  the  German,  Latin  and  Hebrew 
al])habet,  the  articles  of  the  Jewish  creed  according  to 
Maimonides,  and  .some  moral  stories  from  the  Talmud. 

Friedlaender  translated  two  German  idyls  of 
Gessner  into  Hebrew.  They  are  published  in  the 
"Meassef, "  llu-    one  treating    of    "charity"    the  other 


24  RKFORMED   JUDAISM. 

of  "prayer."  In  1785  he  wrote  two  essays  on  tlie  ethics 
of  commerce  for  Zoellner's  "Reader  for  all  classes. 

After  Mendelssohn's  death,  January  4,  1786,  the 
eyes  of  the  world  were  naturally  directed  towards 
David  Friedlaender,  who  more  than  any  other  of 
Mendelssohn's  disciples  was  expected  to  carry  on  the 
work  so  auspiciously  begun  by  his  venerated  master; 
and  he  did  not  disappoint  those  hopes.  Aside  from 
his  attempts  to  translate  into  German  passages  from 
Isaiah  and  Job,*  he  published  "prayers  of  the  Jews  for 
the  whole  year,  translated  and  explained  by  David 
Friedlaender,  Berlin,  1786."  This  work  was  done 
mainly  for  the  benefit  of  the  women.;*;  In  his  "Open 
letter  to  the  German  Jews"  he  complained  greatly  of 
the  neglect  of  woman  in  matters  of  Judaism.  The 
"Berliner  Monatsschrift"  in  reviewing  this  translation 
said,  among  other  things:  "It  is  indeed  an  important 
step  towards  the  furtherance  of  enlightenment  among 
the  Jews." 

This  translation  of  the  Hebrew  prayers,  however, 
met  with  the  same  storm  of  opposition  on  the  side  of 
the  German-Polish  Rabbis,  who  were  at  that  time  en- 
trusted with  the  guardianship  over  j_the  spiritual  wel- 
fare of  the  German  Jews,  as  did  the  introduction  of 
Moses  Mendelssohn's  German  translation  of  the 
Pentateuch  and  Psalms  and  their  introduction  into  the 
schools  and  homes,  and  as  did  the  establishment  of  schools 
for  the  young,  where  other  things  besides  Talmud 
were  taught.  Even  "Dikduk"  (Hebrew  Grammar) 
and  Bible-reading  in  the  original  text  were  regarded  by 
those  Rabbis,  at  least  as  a  waste  of  time,  even  if  not 
sinful.  A  certain  Eleasar  Fleckeles  in  Prague  in  a 
pamphlet"  "Olath  Zibbur"  declared  in  all  earnestness 
the  translation  of  Hebrew  into  German  "the  greatest 
of  all  sins,"  which  is  followed  by  the  most  horrible 
curse.     In  answer  to    this  Friedlaender   published  his 


*Jedidjah,  vol.  VI,  p.  3. 

t  Every  attempt  at  Reform  in  Judaism  started  with  the  emancipa- 
tion of  woman. 


i)A\in  kriki)I.akni)i-:k.  ^5 

''open  letter  to  the  (ierniau  Jews,"  (Berlin,  178S.)  In 
this  little  pamphlet  he  treated  Rabbi  Landau  and  his 
Satellite  Fleckeles  without  gloves.  He  said,  among 
other  things,  that  they  did  not  care  for  the  ''Holiness 
of  the  teeachings,  the  enlightenment  of  the  spirit  of  the 
holy  scriptures,  but  for  the  dead  letter  of  scripture 
only.  If  I  do  not  understand  one  word  of  the  prayer 
which  I  prattle,  as  long  as  it  is  in  Hebrew,  it  will — 
according  to  the  ideas  of  these  men — produce  devotion, 
knowledge  of  God\s  benevolence  and  resignati(m  to  the 
divine  will.  If  I  do  not  know  what  the  prophets  and 
the  teachers  of  the  law  have  said  and  taught,  as  long 
as  I  repeat  often  mechanically  their  words,  it  will  make 
me  better,  wiser  and  more  rational."  He  also  tells 
,  them  in  as  many  words  that  their  opposition  to  Ger- 
man translations  is  not  so  much  based  on  zeal  for  relig- 
ion as  on  their  fear  of  losing  their  authorit\-  and  pres- 
tige. 

In  1788  David  Friedlaender  published  mainly  for 
pedogogic  reasons,  "Koheleth"  (Ecclesiastics)  into 
German.  In  connection  with  this  appeared  an  essay  on 
"the  best  of  the  Holy  Scriptures,  from  a  pedagogic 
point  of  view,"  in  which  he  pointed  out  the  necessity 
for  a  compendium  of  the  Jewish  religion  and  ethics 
(catechism.)  This,  he  said,  must  be  based  on  a 
thorough  understanding  of  the  Biblical  literature,  and 
must  be  more  than  a  mere  slavish  imitation  of  similar 
products  in  another  religion.  His  earnest  admonitions 
in  this  respect  did  not  fall  upon  barren  ground,  as  he 
lived  to  see  men  forthcoming,  who  have  done  noble 
work  in  this  direction. 

In  1787  Friedlaender  published  in  Hebrew  "Hane- 
fesh"  (the  soul,)  for  the  use  of  pupils  in  the  higher 
classes  of  Jewish  schools.  In  this  he  comprehensively 
summarized  the  proots  of  the  immortality  of  the  soul  as 
laid  down  in  Moses  Mendelssohn's   "Phaedon.', 

As  this  present  work  is  in  the  main  devoted  to 
the  history  of  the  Jewish  Reformation  we  can  only 
incidentally  dwell  on  the  great  struggle  for  political 
and  civil  emancipation  of  the  German  Jews,    in    which 


26  REI-'ORMKI)   JUDAISM. 

Kriedlaender  had  taken  so  prominent  a  part.  In  this 
connection  must  be  mentioned  his  "Ontspoken 
thonghts  of  a  Jew  abont  the  proposition,  that  the  Jews 
abolish  the  Pnrini  Festival.*"  It  had  been  claimed  by 
a  Christian  writer  that  the  Pnrim  fosters  hatred 
against  the  Christians  among  the  Jews,  which  state- 
ment P'riedlaender  strongly  refnted.:[  Another  publica- 
tion of  the  same  character,  is  his  "Answer  of  the  Jews 
in  the  Province  of  Lorraine  to  the  petition  offered  to 
the  National  convention  by  all  the  communities  of  the 
city  of  Strassburg,"  translated  from  the  P'rench  into 
German  by  Kriedlaender,  October,  1791.  The  com- 
munities of  Strassburg  were  opposed  to  the  grant  of 
equal  rights  to  the  Jews. 

In  1793  Kriedlaender  published  "Documents  con-, 
cerning  the  reform  of  the  Jewish  colonies  in  the 
Prussian  states."  He  succeeded  in  setting  aside  many 
burdensome  and  disgraceful  laws,  to  which  the  Jews 
in  Prussia  were  subjected.  To  his  ulitiring  labors  is 
in  the  main  due  the  famous  edict  of  181 2,  granting  to 
the  Jews  equality  of  right  with  other  citizens. 

In  this  document  he  said  to  the  state:  "Do  not 
wait  with  the  grant  of  the  emancipation  to  the  Jews 
until  they  are  all  cultivated  and  reformed.  No.  On 
the  other  hand  he  urgently  admonished  the  Jews,  not 
to  delay  the  reformation  until  they  should  have  gained 
their  emancipation;  for  the  reformation  is  in  itself  the 
noblest  and  best  part  of  the  emancipation,  while  the 
emancipation  is  the  most  effective  means  to  make  use- 
ful citizens  of  those  Jews,  who  were  by  legislation  de- 
prived of  the  privilege  and  the  opportunity  to  serve 
their  country.  This  is,  by  the  way,  the  best  refuta- 
tion of  the  trite  argument  brought  forth  by  the 
enemies  of  reform  in  Judaism,  that  the  Jewish  reform 
movement  owed  its  existence  and  origin  wholly   to  the 


*Berlinische  Monatsschrift,  June,  1790. 

i  The  book  "Esther"  gave  rise  to  this  accusation.  It  is  a  novel 
composed  during  Maccabean  era,  and  naturallly  reflects  the  senti- 
ments of  those  years  of  religious  persecution  and  irreligious 
apostasy. 


DAVID    FRIKDI.AKNDKK.  2/ 

desire  of  the  German  Jews  for  emancipation.  Tin's 
shameful  argument  which  is  even  to-day  used  by  the 
"new  orthodox  romantics,"  as  represented  by  Dr. 
Hildesheimer,  and  others,  against  reform,  finds  a  mo.st 
crushing  refutation  in  the  powerful  Jewish  reform 
movement  iu  Free  America,  where,  thank  (xod,  a 
struggle  for  emancipation  of  the  Jews  was  never 
necessary. 

Another  merit  of  Friedlaender's  "documents"  is 
the  unbiased  and  impartial  spirit  pervading  them.  He 
did  not  belong  to  the  Jewish  Chauxinists,  who  always 
sing  loud  praises  in  favor  of  their  race,  and  never  tire 
of  reiterating  the  myth  of  the  superiority  of  the  Jewish 
talent.  All  he  conceded  was,  that  in  consequence  of 
long  oppression  in  certain  branches  of  business,  from 
which  he  was  not  debarred  by  law,  the  Jew  developed 
greater  shrewdness.  This  may  be  a  hint  to  some  of 
our  "great  orators"  in  "Bnai  Brith"  conventions  and 
even  in  the  pulpits,  to  indulge  a  little  less  iu  their 
spread-eagle  speeches  about  the  superiority  of  our  race 
and  to  pay  more  attention  to  the  actual  needs  of  Juda- 
ism. It  is  not  the  race  but  the  religion  of  which  we 
ought  to  feel  proud.  D' Israeli's  declamations  about 
our  race  have  been  paraded  too  often  to  be  effective, 
even  if  they  were  true.  Let  us  not  delude  ourselves. 
When  we  look  more  critically,  and  less  enthusiastically, 
upon  those  passages  of  Lord  Beacon.sfield's  work,  where 
the  mental  superiority  of  our  race  is  so  eloquentlv  de- 
scribed, we  will  find  that  they  are  full  of  inaccuracies. 
Just  look  at  that  "grand  passage"  iu  "Coniugsby"  iu 
the  dialogue  between  Coningsby  and  Sidonia,  on 
which  our  Jewish  new.spapers  still  harp  with  great 
relish.  How  incorrect:  How  far  rcnu)te  from  histori- 
cal truth;  it  is  not  true,  that  the  prime  ministers  and 
leading  diplomats  of  Europe  have  been  at  any  time  iu 
this  centun,-  composed  of  Jews.  Such  unfounded 
statements  instead  of  doing  good,  create  envv,  jealousy, 
ridiculous  overrating  of  the  power  of  the  Jews  and  pro- 
duce in  its  wake  Antisemitism:  Neither  can  it  be 
historically  proven,  that  artists  like  Rossini  and  others 


28  RKFORMED   JUDAISM. 

were  Jews.  Kiit  "granted  they  were  desceiidents  of  the 
Hebrew  race,  they  manifested  no  interest  in  the  cause  ot 
Judaism.  On  the  contrary,  instead  of  glorif\ing  them 
we  ought  to  reproach  and  denounce  them,  that  they, 
endowed  with  great  talent  and  genius,  have,  like  Esau, 
sold  their  birthright  for  a  mess  of  pottage;  have  de- 
serted our  stormbeaten,  but  never  surrendered  flag: 
have  gone  over  to  the  enemy  and  thus  set  the  bad 
example  of  apostasy  and  treachery  to  their  contem- 
poraries and  to  the  youth.  It  is  high  time,  that  our 
orators  and  journalists  should  cease  to  laud  to  the  skies 
men  who  were,  or  are,  successful  in  the  domain  of  art, 
science  and  politics,  simply  because  they  were  acci- 
dentally born  of  a  Jewash  mother,  although  they  have 
never  shown  the  least  interest  in  our  cause.  If  you 
are  afraid  to  denounce  them  or  to  remind  them  of  their 
duty  as  Israelities,  to  struggle  in  the  cause  of  God,  be 
it  so  and  ignore  them,  but  cease  to  lionize  them.  Sup- 
pose Lord  Beaconsfield,  Gambetta,  Sarah  Bernhardt 
and  other  eminent  persons  were  Jews  or  of  Jewish 
descent?  What  of  it?  One  Riesser,  Zunz,  Geiger, 
Cremieux,  Jacobsohn,  Friedlaender  or  Kosch  has  done 
more  for  Judaism  than  all  those  great  politicians,  artists, 
millionaires  and  professors  combined. 

A  worthy  ally  of  Friedlaender  was  Lazarus  Ben- 
david,  who  in  his  pamphlet,  ''Something  on  the  Char- 
acteristics of  the  Jews,"  urged  upon  his  coreligionists 
in  Austria  not  to  b^  idle  in  accomplishing  their  own 
emancipation,  and  in  proving  that  their  real  faults 
originated  from  their  oppression.  This  pamphlet  cre- 
ated so  great  a  sensation  that  Bendavid  was  summoned 
before  Cardinal  Migazzi  on  a  charge  of  assailing  Chris- 
tianity. I 

Bendavid  proved  that  he  did  not  attack  Christianity, 
as  his  traducers  asserted.  But  he  spoke  his  mind  very 
plainly  on  the   Jewish  ceremonial    law    in    a    manner 

i  It  is  greatly  to  be  regretted,  that  the  attention  of  the  Cardinal 
was  called  to  Bendavid's  so-called  onslaughts  on  the  Christian  religion 
by  men,  who  claimed  to  be  orthodox  Jews.  But  history  repeats  it- 
self.    Maimonides  underwent  a  similar  experience. 


DAVID    KRIEDLAKN'I>KR.  29 

which  reminds  one  ot   the  inodern  reformers.      He  said 
aiiion^i^    other    things:     "If    in    Austria    an    excellent 
prince  (Emperor  Joseph  II)  has  committed  the  error  of 
commanding  t  the  enlightenment  of  the  Jews  as  a  duty 
of  the  state;     *     *     *      if  the  outward  change  is  to 
have  a  salutary  effect,  the  Jews  themselves  must  create 
the  reform  from  within.      They  must  learn  to  under- 
stand, that  their    ceremonial    laws  have   become   inap- 
plicable and  senseless  for   the   present   time,  and   thev 
must  have  a  purer  religion,  more  worthy  of  the  com- 
mon   Father   of    all    mankind."      He    complains    that 
there   are  four  classes   of  Jews:     Those  who    observe 
strictly  every  ceremonial   law;  those   who   neglect   the 
ceremonial   law  out  of  mere  convenience  and  frivolity, 
and   are   the  cause  of  the  antipathy  against  enlighten- 
ment on  the  side  of  the  first  class;  those  who,  while  in 
favor  of  progress,  practice  the  old    ceremonies   out    of 
mere  weakness;     and    those  who,    while  they  do   not 
practice  the   old    observances,  are  God-fearing,  highly 
moral  and  virtuous,  but  are  placed  in  the  .same  category 
with    the    second    class.      '' Oh!"  exclaims    Bendavid, 
who  belonged  to  this  last  mentioned  class,  "do  away 
with  the  senseless  ceremonial  law;    tell    your  children 
that  it  was  once   placed  as  a  useful  hedge  around  the 
garden,  but   that  what  has  served  for  the  slavish  sense 
of  past  centuries,  for  the  sake  of  saving  and  preserving 
the   inner  kernel,  has   to  be  given  up  as  inappropriate 
to-day.      Then  they    will    recognize    and    understand, 
that  it  only  depends   upon   this   inner  kernel.      Guard 
you  then   this  inner  kernel  by  bettering  and  ennobling 
the  character  of  man.      Show  yourselves   to  be  believ- 
ers in  the  one,   eternal,  benign  Being  who  has  created 
all  men,    preserves  all,  has  endowed  all  with  the  feel- 
ing to  acklowledge  Him,  and  has  laid  upon  this  beau- 
tiful world  the  charm  which  impels  us  to  adore  Him." 
These  were  remarkable  words  spoken  almost  one 

t  Bendavid  apparently  means,  that  mental,  moral  and  spiritual 
progress  cannot  be  enforced,  and  is  a  result  of  slow  preparation  and 
gradual  development,  as  Isaiah  said:  "Can  a  whole  nation  be  re- 
generated with  one  stroke?" 


30  REFORMED   JUDAISM. 

hundred  years  ago.  They  were  words  in  the  wilder- 
ness, and  yet  germs  planted  into  the  soil  of  history, 
buried  for  a  time  only,  destined,  however,  to  bear  ripe 
fruits  in  later  years.  But  let  us  never  forget  that  it 
was  Lazarus  Bendavid,  a  disciple  of  Mendelssohn,  who 
dared  to  speak  thus  in  1790  at  Vienna.  He  deserves 
a  prominent  place  in  the  history  of  reform-Judaism, 
although  GriEtz  deems  it  necessary  to  state:  "  Auf  den 
gang  der  Juedischen  Geschichte  in  der  Neuzeit  hat  Ben- 
david nur  unmerklich  eingewirkt."*  It  cannot  be  too 
often  and  too  strongly  urged  that  it  was  a  great  moral 
movement  which  lay  at  the  bottom  of  the  Jewish 
reform  movement.  While  Bendavid' s  words  might 
not  immediately  have  exerted  their  deserved  influence, 
they  surely  became  the  general  conviction  of  all  en- 
lightened Israelites.  Like  all  great  leaders  in  the 
world  of  thought,  who  exerted  seemingly  but  little 
influence  upon  their  own  generations,  Lazarus  Ben- 
david's  prophetic  words  were  addressed  to  generations 
yet  unborn,  and  have  been  taken  up  and  woven  into 
the  accepted  teachings  and  opinions  of  our  own  days. 
Many  a  great  reformer,  who  was  decried  and  mis- 
judged by  the  masses  of  his  time,  is  remembered  and 
honored  to-day,  while  his  traducers,  who  condemned 
him  or  belittled  his  just  merits,  are  forgotten,  or  looked 
ujjon  as  narrow,  small-minded  and  bigoted  people. 
As  the  mists  of  superstition  and  error  disappear,  the 
heretics  and  infidels  of  ages  gone  by  are  coming  to  be 
appreciated.  Time  is  a  better  judge  than  a  partial  and 
biased  historian.  It  plays  havoc  with  many  a  great 
name,  and  it  likewise  brings  us  to  a  true  appreciation 
of  the  services  rendered  to  mankind  by  men  long 
ignored  and  disparaged.  "They  who  make  up  the 
final  verdict  are  not  the  partial  and  noisy  men  of  the 
hour,  but  a  court  of  angels.  A  public  not  to  be  bribed, 
not  to  be  entreated  and  not    to  be  overawed,  decides 

*'-Bendavid's  influence  upon  the  development  of  Jewish  history 
in  modern  times  was  hardly  noticeable."  Hist,  of  the  Jews  XI,  152. 
Not  noticeable  to — Graetz!  How  true  are  the  words  of  the 
Psalmist,  "some  people  have  eyes  and  do  not  see,  have  ears  and  do 
not  hear!"     (Ps.  105,  5-6.) 


DAVID    KRIHDI.AKND?:k.  3I 

upon  every  man's  title  to  fame."  While  these  tru- 
isms are  of  general  interest  under  all  circumstances, 
they  apply  with  special  force  to  the  unjust  way  in  which 
men  like  Kendavid,  Friedlaender,  Zunz,  Geiger,  Hold- 
heim  and  the  great  galaxy  of  Israel's  noblest  leaders 
of  the  nineteenth  century  are  dealt  with  in  the  last  vol- 
ume of  Graetz's  "History  of  the  Jews"  for  no  other 
reason  than  that  they  had  the  misfortune  to  father 
and  foster  what  was  then  very  unpopular  in  Ger- 
numy,  the  Jewish-reform  movement.  In  this  connec- 
tion I  call  attention  to  my  book  where  I  criticised 
Graetz's  unjust  historiography.* 

I  come  now  to  a  very  serious  crisis  in  Judaism,  to 
a  struggle  of  despair  within  the  camp  of  modern  Israel 
in  general  and  of  the  Jewish  community  of  Berlin  in 
particular.  A  tidal  wave  of  apostasy  hurled  itself 
upon  Judaism  in  Germany.  The  reasons  for  this  sad 
state  of  affairs  were  manifold.  In  the  first  place  young 
men  eager  for  advancement  in  life  found  their  Jewish 
creed  an  insuperable  obstacle  in  their  way.  The  pro- 
fessions, the  army,  the  offices  of  the  government  were 
closed  against  them.  On  the  threshold  of  every  higher 
career  the  Jew  was  placed  before  the  painful  alterna- 
tive, either  to  forego  all  hope  of  honorablv  devoting 
his  talents  to  his  countr}%  or  to  forswear  the  religion 
of  his  forefathers.  In  the  second  place,  Judaism  of 
those  days,  with  its  netw^ork  of  legal  trivialities,  with 
its  "  Beth-Hamidrash,t"  "Cheder"  and  'Schul,f'  with 
a  worship  utterly  incompatible  with  the  culture  and 
civilization  of  the  age  and  repulsive  to  the  aesthetical 
requirements  of  the  rising  generation,  had  no  charm  or 
interest  for  the  youth  rai.sed  under  the  refining  in- 
fluence of  the  classic  thought  of  Hellas  and  Rome. 

Let  us  further  place  ourselves  in   the   position    of 


*Graetz's  Geschichtsbauerei  von  Dr.  E.   Schreiber,  Rabbiner  in 
Bonn.     (Berlin,  1881,  Wilhelni  Issleib.) 

{So-called  higher   .\cadeniy    for   the   purpose   of  studyiui^   the 
Talmud. 

tLiterally  "school."     It  is  however,  used  as  ;i  term   for  house  of 
worship"  (Synagogue.) 


32  RKKORMKD   JUDAISM. 

those  intelligent  Jews,  who,  in  their  conversations 
with  enlij>"htened  Christians  ha\-e  fonnd  more  points  of 
atrreenient  than  of  disagreement;  and  yet  they  were  op- 
pressed and  repelled  as  members  of  the  same  conntrv, 
althon^h  knowint^  and  feelintr  themselves  belonoin^  to 
it  with  every  fibre  of  their  heart. 

Add  to  this  that  rationalism  stri])ped  the  positive 
religion  of  mnch  of  its  substance  and  individuality. 
Schleiermacher,  the  same  preacher,  who  delivered  the 
famous  "discourses  on  relijj^ion  for  the  educated  in- 
fidels," (reden  ueber  die  religion  an  die  gebildeten 
unter  ihren  veraechtern,)  although  the  author  of  the 
protestant  revival  in  Germany,  spoke  the  language  of 
Pantheistic  teachings.  Theological  dogmas,  according 
to  him  are  not  true  in  the  sense  of  scientific  proposi- 
tions, but  approach  the  truth  only  so  far  as  they  typify 
emotions  of  the  most  noble  and  exalted  character. 
His  ardent  sermons  full  of  depth,  and  appealing  fer- 
vently to  feeling,  sentiment  and  emotion,  could  not  fail 
to  greatly  impress  those  Jews  who  never  had  heard  a 
stirring  Jewish  sermon.  Take  all  these  causes  com- 
bined and  the  example  set  by  Moses  Mendelssohn's 
offspring.  His  datighter,  Dorothea  Veit,  embraced 
Catholicism,  left  husband  and  children  and  married  the 
immoral  Friedrich  von  Schlegel. 

It  occasions  but  little  surprise,  that  intelligent 
Jews,  allowing  Christianity  to  be  what  its  expounders 
have  defined  it  to  be,  found  it  not  very  difiicult,  to  as- 
sume the  name  of  Christian,  without  adopting  the 
creed  of  Christianity.  That  fidelity  to  the  faith  of 
their  forefathers  which  had  so  long  marked  the  con- 
duct of  the  Jews,  began  seriously  to  waver,  and  in 
many  instances  gave  way.  Many  were  led  to  the 
baptismal  font  by  ambitious  parents,  who  prized  the 
crown  of  civic  honors  more  highly  than  the  glory  of 
martyrdom.  Many  of  the  most  illustrious  names  of 
contemporaneous  German  history  were  thus  lost  to 
Judaism.     The  Jewish  communities  of  Berlin,   Breslau, 


*Author  of  a  frivolous  novel,  "Lucinde." 


DAVID    KRIKDI.AKXDKK.  33 

and  Koenigsberg  suffered  most  1)\-  tliese  wholesale  eon- 
versions.  The  Apostates  were  as  a  rule  wealtlu'  ])eople, 
and  well  educated.  Not  indeed,  that  the  new  converts 
became  true  and  loyal  Christians.  On  the  contrary, 
they  considered  the  rite  of  baptism  a  mere  hollow  form, 
and  left  it  to  the  state,  which  had  insisted  upon  their 
conformity  to  justify  the  deep  dis^^race  that  was  thus 
brought  upon  the  Christian  sacraments.  Those  who 
left  the  old,  the  storm-beaten  flag  of  Judaism  from 
mercenary  motives  deserve,  of  course,  much  more  blame 
and  reproach  than  those  who  have  surrendered  it,  be- 
cause Judaism  failed  to  satisfy  their  innermost  cravings 
and  longings.  The  great  mistake  of  the  latter  class — 
and  they  were  in  the  majority — was  two-fold:  In  the 
first  place  they  were  lacking  the  historical  sense  which 
teaches  that  great  movements  can  only  take  place 
gradually  after  a  long  and  very  slow  preparation,  that 
history  does  not  jnmp  and  that  the  parents  have  to  do 
hard,  very  hard  work,  before  their  children,  and  not 
seldom  their  grand-children,  are  permitted  to  reap  the 
fruits  of  their  untiring  labors.  Secondly,  they  did  not 
understand  the  idea  of  a  progressive  development  and 
hence  did  not  believe  in  nor  appreciate  the  possibility 
of  a  Reform  of  Judaism. 

But  need  I  reiterate  here  that  Mendelssohn  him- 
self, in  fact  the  whole  generation,  labored  under  this 
same  want  of  understanding  of  a  historical  progress 
and  development?  Was  not  this  wild  haste,  this  im- 
patience, this  restless  tearing  down  of  all  and  every- 
thing that  centuries  had  built  up,  characteristic  of  the 
era  of  Rationalism  of  the  epoch  of  the  French  Revolu- 
tion, which  like  a  hurricane  swept  over  France,  and 
with  bloody  hands  tore  down  not  only  the  ancient 
bulwarks  of  superstition,  but  destroyed  the  fortress 
of  every  religion  and  society.  The  inert  ma.s.ses,  who 
did  not  want  to  follow  their  rapidly  advancing  leaders, 
who  in  their  enthusiasm  had  lost  their  due  ai)precia- 
tion  for  those  who  could  not  follow  them,  must  bear 
the  res])onsibility  for  the  deplorable  conx'ersion  cra/.e  of 
that  period.      Then    it    was,    that    Da\id  Friedlaender 


34  RHFORMED  JUDAISM. 

created  a  sensation  by  publishing  an  "Open  letter  of 
Jewish  fathers  to  Councillor  Teller  of  the  consistory."* 
In  this  letter  in  behalf  of  himself  and  some  co-religion- 
ists he  offered  to  accept  Christianity  in  case  they  might 
be  permitted  to  omit  the  observance  of  the  Christian 
Festivals,  to  reject  the  doctrine  of  Trinity  of  the 
Divinity  of  Jesus  and  whatsoever  is  commonly  regarded 
as  essentially  and  specifically  Christian.  In  fact  he 
wanted  a  Christianity  with  Christianity  left  out. 
Judaism,  Friedlaender  claims,  recognizes  three  eternally 
true  principles:  The  Unity  of  God;  the  immortality 
of  the  soul;  and  the  mission  of  man  to  strive  after  moral 
])erfection  and  happiness.  The  ceremonial  laws  are 
perishable,  and  wdiile  they  conveyed  at  one  time  moral 
lessons,  they  are  valueless  now.  The  belief  in  a  Mes- 
siah, as  contained  in  the  prophets,  has  been  misunder- 
stood and  misrepresented  in  the  Talmud.  We  do  not 
hope  or  wish  to  return  to  Jerusalem  and  to  establish  there 
a  Jewish  kingdom.  Teller' s  answer  was  as  could  not  other- 
wise have  been  expected,  discouraging  in  the  extreme. 
Some  Christians  saw  in  the  "Sendschreiben"  an  at- 
tempt of  the  Jews,  allied  with  Christian  rationalists,  to 
destroy  positive  Christianity  and  to  introduce  in  its 
stead  the  religion  of  reason.  §  Schleiermacher  looked 
at  it  in  the  light  of  a  satire  on  intolerant  Christianity, 
which  excluded  the  Jews  from  the  enjoyment  of  their 
rights  of  citizenship.  While  Friedlaender  doubtless 
made  a  serious  mistake  in  publishing  the  "Sendshrei- 
ben,"  his  intentions  were  good.  As  he  himself  puts 
it,  in  said  letter,  he  was  afraid  that  the  younger 
generation  would  fall  a  prey  to  orthodox  Christianity, 
and  therefore  he  wanted  to  save  what  could  be  saved 
on  the  principle  that  half  a  loaf  is  better  than  no  bread 
at  all.  It  was  an  act  of  despair  and  the  fact  that  it  has 
proved  a  failure,  is  the  best  that  can  be  said  of  it.      We 


*Sendschreibeii  einiger  Juedischen    Hausvaetcr   an    den    Probst 
Teller,   1799. 

1^  J.  A.  De  L,uc  "Lettre  aux  Auteurs  Juifs  d'un  memoire  addresse 
a  Monsieur  Teller,"  Berlin,  1799. 


DAVID    FRIKDLAENDRR.  35 

fulh'  endorse  Cieiger's  opinions  on  this  subject:  "He 
(Friedlaender)  entertained  to  the  end  of  his  life  the 
deepest  aversion  to  the  acceptance  of  Christianity. 
But  it  cannot  surprise  us  in  the  least,  that  he  became 
downhearted  at  times  and  was  prepared  to  make  certain 
concessions,  which,  while  in  full  accord  with  his 
conscience  and  honesty,  he  ought  not  to  have  made. 
But  this  extravagance  is  only  a"  characteristic  of  that 
restless  self  consuming  epoch,"*  Graetz,  however,  in 
his  "impartial"  history  accuses  Friedlaender  in  connec- 
tion with  this  "letter"  of  impure  motives,  cowardice, 
selfishness"  and  "ambition."  It  is  w^ith  due  apprecia- 
tion of  such  epithets,  that  Geiger  says:  "Whosoever 
is  impudent  enough  to  attack  the  venerable  Fried- 
laender on  account  of  some  expressions  of  impatience 
and  disgust  sins  against  the  noblest  aspirations  of 
Judaism.  ">;  Friedlaender  labored  untiringly  for  fifty- 
five  years  in  the  cause  of  Judaism.  Such  a  man  can- 
not help  making  mistakes.  The  literature  on  the 
"Sendschreiben"  was  quite  extensive.  The  following 
phamphlets  appeared  in  rapid  succession:  "An 
Einige  Hausvaeter  Juedischer  Religion,  by  a  preacher 
in  Berlin,"  Beantwortung  des  an  Herrn  Probst  Teller 
erlasseneu  Seudschreibeus,  nicht von  Teller;"  "Beant- 
wortung des  Sendschreibens"  by  Teller  himself; 
"Moses  and  Christus,"  by  a  protestant  pastor;  "Lettre 
aux  Auteurs  Juifs,"  by  J.  A.  De  Luc;  "Briefe  Bei 
Gelegenheit  der  politisch — theologishen  Aufgabe  und 
des  Sendschreibens  Juedischer  Hausvaeter."  though 
published  anonymously  is  conceded  to  ha\'e  been 
written  by  Schleiermacher;  "Gespraech  Ueber  Das 
Sendschreiben."  Beitrag  zu  den  Ueberzeuguugen 
einiger  Hausvaeter  Juedischer  Religion,  by  Dr. 
Kochen.      (Jena,    1800.) 

On  March  11,  181 2,  was  published  the  famous 
edict  according  to  which  the  Jews  were  declared 
citizens  of  the    Prussian  state.     The   Jews  naturally 


*Geiger;     Wissensch.  Zeitscbrift,   vol.  IX.  p.  24S, 
ijibideru. 


^;6  REFORMED   JUDAISM. 

Icll  liapp)-.  Tlicy  were  anxious  to  show  their  grati- 
tude and  patriotism.  When  the  Corsican  Titan,  the 
heir  of  the  revolution,  marched  with  iron  heel  over  the 
writhing  bodies  of  dowaicast  Royal  Al^solutism,  sweep- 
ing away  the  frail  cobwebs  of  Autocratic  presumption 
and  humiliating  Prussia  in  particular,  the  people  rose 
iu  arms  against  him,  and  among  the  fighters  for  Ger- 
man independence  was  the  flower  of  the  Jewish  youth 
of  the  Fatherland.  Their  blood  irrigated  the  battle- 
fields; their  graves  opened  by  the  side  of  the  tomb 
which  sheltered  the  mangled  corpses  of  their  Christian 
comrades.  Had  not  the  King  appealed  to  their 
patriotism?  They  equipped  a  volunteer  regiment  at 
their  own  expense  and  in  a  letter  to  Count  Von 
(xrote,  dated  January  4,  1815,  the  Prussian  Minister, 
Prince  Von  Hardenberg,  says  among  other  things: 
"The  history  of  our  late  war  against  France  has  proven 
that  the  Jews  have  by  faithful  adherence  become 
worthy  of  the  state  which  had  made  them  citizens. 
The  young  men  of  the  Jewish  faith  have  been  the  com- 
rades of  their  Christian  fellow  citizens  and  we  have 
among  them  examples  of  true  heroism,  of  the  most 
praiseworthy  contempt  for  the  dangers  of  war;  and  the 
Jewish  inhabitants,  especially  the  ladies,  have  vied 
with  the  Christians  in  sacrifices  of  all  kinds."*  Fried- 
laender  recognizing  that  the  outward  emancipation 
without  the  inward  reorganization  of  the  Jews  would 
prove  a  failure,  and  be  accompanied  by  the  most  dire- 
ful results,  commenced  seriously,  his  untiring  work 
in  the  cause  of  Jewish  reform,  the  more  so  as  the  edict 
of  1812  w^as  the  outcome  of  his  indefatigable  labors 
during  thirty  years.  He  published  a  phamphlet  en- 
titled "A  word  at  the  right  time,"  on  the  necessary 
reformation  (umbildung)  of  the  service  in  the  syna- 
gogue and  the  educational  system  of  the  Jewg.  (Berlin, 
181 2.)  Although  he  did  not  sign  his  name,  everybody 
knew  that  P'riedlaeuder  was  the    author.      The  follow- 


*See   my   Prinzipien   ties  Judenthum's,   verglichen    mit   denen 
des  Christenthum's  Leipzig,  Baumgaertner,  1S77,  p.  60. 


DAVID    FRIEDLAEN'DRR. 


^7 


ing  passage  in  this  pamphlet  was  not  only  the  right 
word  for  that  time  but  has  not  lost  its  force  in  our 
days,  seventy  years  later:  "Concerning  the  cult  every 
religious  Israelite  must  say  to  himself  that  many 
things  in  the  prayers  are  incompati])le  with  the  wishes 
of  his  heart,  and  that  they  are  therefore  an  'abomina- 
tion of  the  Lord,'  as  Scripture  puts  it.  Here  I  stand 
before  (lod,  I  pray  for  my  King,  for  my  fellow-citizens, 
for  myself  and  mine,  not  for  return  to  Jerusalem,  not 
for  the  restoration  of  the  old  Temple  and  Sacrifices.  My 
heart  has  nothing  to  do  with  these  wishes,  their 
realization  would  not  make  me  happy,  my  mouth  shall 
not  utter  them.''  Friedlaender  appeals  then  to  all  who 
value  truth  and  conviction,  to  unite  in  creating  a 
rational  divine  service  in  a  language  intelligible  to  all. 
He  further  claims  that  too  much  time  is  devoted  in 
the  Jewish  elementary  schools  to  the  study  of  Hebrew 
at  the  expense  of  other  more  important  and  more 
practicable  disciplines.  But  he  most  urgently  pleads 
for  the  publication  of  suitable  text-books  of  the  Jewish 
religion,  in  accordance  with  a  scientific  spirit.*  Strange 
to  .say,  notwithstanding  the  thousand  and  one  text- 
books which  have  been  published  in  the  German,  Eng- 
lish, French  and  Italian  languages  since  that  time,  this 
desideratum  is  still  a  pious  wish.  Our  Sabbath-schools 
are  still  wit4aout  a  good  text-book.  It  was  also  Fried- 
laender, who  pleaded  foi  a  thorough  religious  instruc- 
tion of  the  girls.  At  that  time  he  found  an  ally  in  his 
work  in  Israel  Jacobsohn,  of  whom  more  shall  be  said  in 
the  following  chapter.  Although  Jacobsohn  was  more 
conservative,  less  thorough  and  capable  than  Fried- 
lender,  they  worked  harmoniously  together  on  various 
occasions.  The  prayer-book  of  the  Jacobsohn-Temple 
and  the  "Sermons  devoted  to  the  edification  of  educated 
Israelites,"  edited  by  Friedlaender, >j  are  the  fruits  of 
this  co-operation. 

These  sermons  were  not  delivered  by  Friedlaender 


*I  read  a  paper  on  this  very  subject  in  the  Cleveland  Rabbinical 
Conference  of  I S90.     (See  Conference  papers,  etc.,   Cincinnati,  1S91.) 
^'Berlin,  1S15,  first  series. 


38  REFORMED    JUDAISM. 

himself,  but  by  younger  men,  who  often  used  them  as 
a  basis  for  their  discourses.  The  following  passage  of 
a  sermon  on  "religion  and  reason"  is  not  yet  antiquated. 
Starting  with  a  sentence  of  the  philosopher  Ibn  Ezra, 
'  'reason  is  the  angel  which  mediates  between  God  and 
man,"  he  continues,  "Reason  and  religion  can  never 
contradict  each  other;  religion  teaches  us  our  relation 
to  the  creator  and  our  duties  toward  him,  while  reason 
enables  us  to  discriminate  between  the  good  and  the 
evil,  between  the  true  and  the  false — The  contempt  of 
reason  has  produced  religious  cranks  on  the  one  side 
and  scoffers  on  the  other,  both  because  people  laid 
greater  stress  upon  the  letter  than  upon  the  spirit.  He 
who  judges  the  life  of  the  present  by  the  letter  of  the 
scripture,  is  a  dreamer  and  visionary;  he  who  judges 
the  letter  of  the  Bible  by  the  measure  of  his  own  days, 
by  the  standard  of  his  age,  becomes  a  scoffer.  Both 
do  not  enter  into  the  spirit  of  the  Allegorical  expression 
of  the  Bible;  they  do  not  know  how  to  discriminate. 
Therefore  the  blind  believer  does  an  injustice  to  the 
f)resent,  while  the  scoffer  wrongs  the  past." 

Alas!  Friedlaender's  last  years  were  embittered 
by  the  shameful  way  in  which  his  co-religionists  were 
duped  by  the  Prussian  Government.  Kings  are  slow 
to  learn  the  lesson  of  history,  but  quick  to  ^rget  their 
promises  when  exacted  under  the  dire  necessity  of  dark 
hours.  Hardly  had  the  last  sound  of  the  musketry 
rattled  along  the  lines,  hardly  had  the  last  cannon  peal 
died  away  among  the  echoes  of  blood-reeking  moun- 
tains, when,  once  more,  the  Jew  was  told  that  to  him 
the  state  owed  no  debt  of  gratitude  and  was  under  no 
obligation.  The  doctrine  of  the  "Imperium  in  Im- 
perio"  once  more  raised  its  hydra-head,  and  was  pro- 
mulgated even  by  the  philosophers'  cringing  sycophants 
who  occupied  the  chairs  at  the  universities.*  The 
victories  of  Waterloo  and  Leipzig  completely  upset  the 
feelings  of  the  Germans.  The  novel  sense  of  power 
intoxicated  them;  their  mind  lost  its  poise;  romanticism 


*Emil  G,  Hirsch,     The  basis  of  reform,    a   discourse,  jSSo,  p.  5. 


D.W'Il)    KKIKDI.AKNDKK.  39 

flourished;  the  violence  of  the  middle  ages  was  mis- 
taken for  manhood  and  held  up  to  the  emulation  of 
the  present  generation.  Whatever  was  not  German 
was  not  considered  jj^ood;  whatever  was  foreien  was 
despised,  or,  at  best  ignored,*  and  the  Jews  were  made 
to  feel  the  sharp  sting  of  this  feverish  vanity. 

The  hints  which  Friedlaender  pointed  out  in  his 
pamphlet,  entitled  "A  word  at  the  right  time  concerning 
reforms  in  the  Jewish  worship,"  were  most  severely 
criticised  by  the  orthodox  Jews  in  Berlin,  who  were  at 
that  time  in  the  majority.  The  King  of  Prussia  in- 
tended to  send  a  "cabinets  order  '  to  Friedlaender, 
couched  in  language  by  no  means  amiable,  in  which 
he  would  have  given  him  to  understand  his  opposition 
to  reform.  Minister  Hardenberg,  however,  prevented 
this  message.  In  the  meantime  Jacob  Hertz  Beer,  the 
rich  father  of  the  highly  talented  ^Michael  and  Mever 
Beer,  had  established  in  his  house  a  private  synagogue 
with  a  service  in  accord  with  the  plans  mapped  out  in 
Friedlaender' s  brochure.  So  did  Israel  Jacobson,  wdio 
had  moved  from  Cassel  to  Berlin.  Jacobsohn  con- 
firmed I  his  son  and  delivered  German  sermons  and 
oomilies.  The  following  enthusiastic  young  men: 
Isaac  Auerbach,  Edward  Kley,  K.  F.  Guensburg  and 
Leopold  Zunz,  officiated  as  preachers  in  the  Jacobson- 
Temple.f  But  the  Prussian  Government  in  its 
"parental  care"  for  its  Jewish  subjects  closed  this 
Synagogue  in  18 17.  The  same  fate  would  have  be- 
fallen the  Beer-Temple,  had  it  not  been  for  the  acci- 
dent, that  the  old  Synagogue  of  Berlin  had  proved  too 
small  for  the  increasing  membership  and  needed  repair- 
ing badly,  so  that  the  Temple  of  Beer  was  used  as  an 
Interim-Synagogue   by   the  congregation.     Thus   the 


"*Deutsch  Christlich  ist  mein  Streben,  unci  wer  nicht  Deutsche 
Roecke  traegt  ist  nicht  vaterlaendisch."  See  niv  Principien 
(les  Judenthunis,  1S77,  p.  56.  The  same  causes  are  at  the  root  of 
modern  German  Antisemitism. 

J  This  was,   the  first  Jewish  confirmation  in  Berlin. 

t  Isaac  Noah  Manheimer,  later  a  power  in  Vienna,  was  {<dded  to 
the  number  of  preachers. 


40  RRKORMKD   JUDAISM. 

congregation  was  compelled  to  accept  the  Temple  as 
it  was  with  its  preachers,  its  German  sermons,  its 
prayers,  and  scngs,  accompanied  by  the  stirring  peals 
of  the  organ.  Now,  while  the  progressive  party  and 
the  rising  generation  were  happy  over  this  state  of  af- 
fairs, the  old  conservatives,  assisted  in  their  opposition 
by  the  Rabbi  Meyer  Simon  Weyl,  strongly  denounced 
this  kind  of  worship.  As  both  parties  insisted  on 
their  right,  the  matter  came  before  a  Governmental 
Commission.  The  proposition  to  have  on  the  Sabbaths 
and  Holidays  first  the  Hebrew  old  fashioned  service 
and  then  the  German  prayers,  songs  and  sermons, 
which  was  sustained  by  the  ministers  of  the  Govern- 
ment, was  also  opposed  by  the  intolerant  zealots. 
They  brought  their  grievance  before  the  narrow- 
minded  king,  who,  disregarding  the  just  claims  of  the 
reformers,  ordered  the  private  synagogues  to  be  closed, 
prohibited  the  erection  of  a  new  Temple  and  inter- 
dicted most  severely  innovations  in  the  mode  of  wor- 
ship, especially  in  the  language  and  form  of  prayers. 
(1823.)  It  ^s  claimed  by  competent  authority  that 
Frtedrich  Wilhelm  HI  was  afraid  lest  a  more  attrac- 
tive mode  of  worship  among  the  Jews  would  diminish 
the  number  of  Jewish  converts  to  Christianity. 
Strange  agreement  between  Jewish  fanatics  and 
Christian  bigots.  It  reminds  one  of  the  time  when 
Jewish  zealots  requested  the  Dominicans  in  France  to 
burn  the  writings  of  Maimonides,  which  was  done  at 
Paris  and  Montpellier  in  1242.  Thus  stagnation  and 
stability  were  sanctioned,  and  the  police  made  an  end 
to  a  reform  movement  which  had  promised  so  much. 

In  1814  Friedlaender  was  entrusted  with  the  work 
of  a  new  edition  of  Mendelssohn's  "Phaedon, "  to 
which  he  wrote  the  introduction.  In  18 16  he  was  re- 
quested by  the  Bishop  of  Warschau  to  make  to  the 
government  "Propositions  concerning  the  reform  of  the 
Israelites  in  Poland,"  which  he  cheerfully  did.  These 
plans  are  published  with  introductory  remarks  in  a 
pamphlet,  "On  the  Amelioration  of  the  Israelites  in  the 
Kingdom  of  Poland. "(Berlin,  1819.)    Friedlaender  laid 


DAVin    KRIEDLAEN'DER.  4^ 

much  stress  on  the  discrimination  between  the  Ethical 
and  Ceremonial  laws  and  said  among  other  things: 
Ceremonies  and  customs  are  only  temporary,  capable 
of  change,  demanding  abolition  as  soon  as  the  welfare 
of  society  renders  it  imperative.  When  symbols  and 
religious  observances  fail  to  influence  the  sentiment 
and  actions  of  the  people,  then  religion  and  reason  de- 
mand that  they  be  publicly  declared  void  of  authority. 
He  then  decries  in  the  strongest  terms  the  baneful  in- 
fluence of  Rabbinism  in  Poland,  and  treats  the  Polish 
Rabbis  without  gloves.  He  describes  their  ignorance 
in  all  things  but  the  Talmnd,  and  shows  how  by  means 
of  their  great  civil  authority,  with  which  they  were 
vested  by  the  government  they  hindered  the  enlighten- 
ment of  the  Polish  Jews.  So  long  as  their  sanction  of 
reforms  is  necessary  nothing  can  be  expected,  as  it  is 
to  their  interest  to  shut  out  every  ray  of  light  from 
their  dominion.  They  have  nothing  to  do  with  the 
worship  in  the  Synagogue.  Twice  a  year,  on  the 
Sabbath  before  Passover,  (Sabbath  Haggadol,)  and  the 
Sabbath  before  the  Day  of  Atonement.  (Shabbath 
Shubah,)  they  deliver  a  kind  of  a  di.scourse,  such  as  it 
is. 

These  Rabbis  do  not  propose  to  give  moral  instruc- 
tion and  to  produce  religious  elevation,  but  they  display 
their  art  of  sophistry  and  of  idle  disputations  even  at 
the  expense  of  logic.  In  fact,  the  only  practicable 
labor  of  those  Rabbis  is  their  advice  in  matters  con- 
cerning the  dietary  laws.  They  are  naturally  staunch 
opponents  of  every  reform,  fearing  the  loss  of  their 
authority.  While  they  are  good,  moral  men,  they  are 
utterly  incapable  of  raising  and  elevating  their  co- 
religionists in  the  least  to  a  higher  standard.  Fried- 
laender  proposed,  as  indispensable  towards  bringing 
about  better  results,  the  introduction  of  the  language 
of  the  country  in  the  daily  conversation;  the  abolition 
of  the  jurisdiction  of  the  Rabbis  and  of  the  Jewish  laws 
concerning  money  matters.  All  those  who  favor  a 
modern    mode    of    worship   must   have   the    right   to 


42  REFORMED   JUDAISM. 

establish  it.  Good  schools,  educated  teachers  and  able 
preachers  would  do  the  rest. 

While  these  publications  were  a  source  of  joy  to 
Friedlaender,  he  was  not  a  little  mortified  to  be  com- 
pelled to  write  in  defense  of  his  co-religionists  against 
the  literary  crusade  which  was  inaugurated  against 
them  from  all  sides,  a  subject  of  which  I  have  spoken  be- 
fore. Thus  appeared  his  "Open  letter"  to  an  old 
friend  of  his.  Von  Der  Recke,  '  'Contribution  to  the 
history  of  the  persecution  of  the  Jews  by  Literati  in 
the  Nineteenth  Century."  f  As  an  answer.  Prof.  Voigt 
published  a  pamphlet,  "Open  letter  to  Mr.  David 
Friedlaender,"  which  is  full  of  mean  invectives  against 
the  venerable  Septuagenary. 

Another  fruit  of  the  "reaction"  was  the  "Society 
for  the  promotion  of  Christianity  among  the  Jews," 
whose  appeal  was  the  cause  of  Friedlaender' s  last 
work:  "To  the  admirers,  friends  and  disciples  of 
Jerusalem,  Spalding,  Teller,  Herder,  Loeffler,  Leipzig, 
1823."  *  Prof.  Krug,  the  philosopher  of  Leipzig, 
wrote  the  preface  to  the  book.  Krug  laid  bare 
the  inconsistency  of  which  Protestantism  makes  itself 
guilty  by  an  attempt  to  convert  the  Jews.  Friedlaender 
thought  that  the  "society"  would  only  serve  as  a  spur 
and  inducement  to  the  Jews  to  study  better  their  own 
religion  and  to  continue  the  reforms  in  school  and 
synagogue,  so  auspic  ously  commenced  by  them.  He 
said  among  other  things,  "ihat  again  ■;t  the  theory  of 
supernaturalism,  which  bluntly  declares  the  acts 
closed,  Judaism  cannot  enter  into  a  struggle,  as  it  is 
merely  a  question  of  dogma  and  blind  belief  with  the 
supernaturalists;  as  to  the  advocates  of  Rationalism, 
they  themselves  agree  with  the  Jews,  that  the  so- 
called  Prophecies  in  the  Hebrew  Bible  contain  not  the 
least  allusion  to  the  founder  of  Christianity.  And  as 
the  only  disagreement  between  Rationalists  and  Jews  is 


+  Beitrag  zur  Geschichte  der  Verfolgunag  derjuden  im  Neunzchn- 
ten  Jahrhundert,  durch  Schriftsteller,  1820. 

*An  die  Verehrer,   Freunde  und  Schueler  Jerusalem's,  u.   s.    w. 


DAVID    FRIEDLAENDER.  43 

to  be  found  iu  the  "means"  and  "method"  towards  at- 
taining happiness,  what  is  the  use  to  quarrel  about 
forms  and  ceremonies  ?  He  was  sorry  to  hear,  even 
from  Rationalists,  bitter  words  against  Jews  and 
Judaism.  He  conceded  that  Jiidaism  too,  like  other 
religious,  had  its  periods  of  decline.  "It  is  for  this 
very  reason,  that  the  new  age  is  working  with  might 
and  main  for  a  restoration;  hence  the  attempt  to  banish 
all  abuses  which,  like  the  rust,  cover  the  gold  of  the 
eternal  truths,  from  synagogue,  school  and  home." 

In  spite  of  old  age,  Friedlaender's  warmest 
interest  in  the  cause  of  Judaism  never  faltered.  When 
the  "Freischule"  was  merged  in  the  "Gemeinde- 
schule,"  of  Berlin,  he  was  entrusted  with  the  working 
out  of  the  plan  of  instruction.  When  the  "Society  for 
culture  and  science  of  the  Jews,"  (Culturverein, )  was 
started  by  Zunz,  Gans,  Moser  and  others,  and  a 
"Magazine  for  the  science  of  Judaism,"  (Zeitschrift 
fuer  die  Wissenschaft  des  Judenthnms,  Dr.  Zunz, 
editor)  was  published,  Friedlaender  was  one  of  the 
contributors.  He  published  three  "Letters  on  the  read- 
ing of  the  sacred  scriptures"  and  a  "Translation  of  the 
sixth  and  seventh  chapters  of  ]\Iicah,"  where  he  shows 
the  relation  of  religious  reforms  to  the  Bible. 

Although  Friedlaender  was  strongly  denounced 
by  the  Rabbis,  he  never  attacked  them  personally. 
He  simply  criticised  the  system  of  Rabbinism  which 
was  then  in  opposition  to  every  religious  progress.  Had 
he  lived  to  see  the  time  when  Rabbis,  headed  by 
Geiger,  have  become  themselves  leaders  of  the  reform 
movement,  he  would  doubtless  have  modified  his  judg- 
ment on  Rabbinism. 

Thus  Friedlaender  towers  among  the  great  and 
noble  galaxy  of  Mendelssohn's  disciples  and  friends  as 
a  bold,  courageous  reformer,  consistent  from  beginning 
to  end.  He  died,  December  25,  1834,  highly  honored 
and  respected  by  all  who  knew  him.  He  died  at  the 
age  of  eighty-five,  two  years  after  the  appearance  of  a 
work  which  marks  an  epoch  in  the  history  of   Reform- 


41  REFORMED   JUDAISM. 

Judaism,  I  mean  Zunz's  "Moiuimentum  aere 
perenniiim,"  "Die  Gottesdienstlichen  Vortraege  der 
Juden."*  The  Jewish  congregation  of  Berlin  passed 
resohitions,  highly  appreciative  of  Friedlaender's  works. 
Among  other  things,  his  zealous  labor  as  elder  of  the 
congregation  in  the  cause  of  the  emancipation  of  the 
Jews  in  Prussia,  his  charity,  humanity,  inflexible 
honesty  and  his  literary  efforts,  are  greatly  appre- 
ciated. 

He  could  lay  down  his  head  to  rest,  fully  satisfied 
that  the  future  of  Judaism  was  safe  as  long  as  men  like 
Leopold  Zunz  labored  in  its  cause. 


*Liturgical  lessons  of  the  Jews  (Berlin,  1832.)  I  do  not  claim, 
that  this  translation  of  the  title  of  Zunz's  Magnum  Opus  is 
fortunate.  Not  even  the  German  title  conveys  an  edequate  idea  of 
the  work. 


CHAPTER  III. 


ISRAKL     JACOBSOHN. 


Israel  Jacobsohn  was  born  at  Halberstadt,  October 
17,  1768;  died  at  Berlin,  September  13,  1828.  Al- 
though, by  no  means  the  equal  of  David  Friedlaender 
as  a  philosopher  and  scholar,  Israel  Jacobsohn  exerted 
a  most  decisive  influence  in  the  direction  of  Reform 
Judaism. 

The  zeal  of  the  cultivated  and  educated  class  of 
Israelites  during  the  period  of  transition,  manifested  it- 
self in  two  different  directions: 

First:  Emancipation  from  the  bondage  of  re- 
strictive laws  against  them. 

Second:  Emancipation  from  the  thralldom  of 
mediaevalism  and  Talmudism. 

The  first  aim  was  easier  to  accomplish,  the  more 
so,  because  a  great  many  Jewish  men  made  their  mark 
in  science,  art  and  industry,  particularly  so  in  Holland 
and  France,  where  they  found  considerable  encourage- 
ment from  all  sides.  But  not  so  easy  a  task  was  the 
internal  enfranchisement  from  the  yoke  of  Talmudical 
authority  and  Rabbinism.  Here  a  struggle  became 
necessary,  a  hot  and  hard  fight  indeed,  which  is  not 
yet  ended.  The  governments  in  Germany  did  not 
encourage  Jewish  Reform,  knowing  too  well  that  it 
would  stem  the  tide  of  apostasy  in  the  ranks  of  Israel, 
and  that  it  would  awaken  and  strengthen  the  spirit  of 
progress  and  liberalism,  not  only  in  religion,  but  in 
politics,  and  thus  weaken    despotism    and   monarchical 


46  REFORMED   JUDAISM. 

absolutism.  It  therefore  required  great  minds  and 
strong  manhood  to  accomplish  this  object.  A  man 
possessed  of  those  valuable  qualities  was  Israel  Jacob- 
sohn,  a  merchant,  not  belonging  to  the  literary  pro- 
fession. He  was  from  his  nineteenth  year  the  son-in- 
law  of  the  strictly  orthodox  Rabbi  in  Braunschweig. 
By  no  means  a  scientist  or  scholar,  he  replaced  this 
want  more  or  less  by  his  practical  talent,  his  good 
common  sense,  his  bold  spirit  of  enterprise  and  energy, 
by  a  natural  versatility  in  social  intercourse,  inex- 
haustible  kindness  and  self-denial,  glowing  fantasy, 
swift  activity,  a  pleasant  imposing  and  prepossessing 
appearance.  He  read  a  great  deal,  studied  hard,  and 
thus  became  finally  a  thorough,  I  might  almost  say, 
American  self-made  man. 

He  was  of  the  conviction  that  the  service  and  mode 
of  divine  worship  in  the  Synagogue  of  his  days  was  of 
a  character  to  displease  even  the  strictest  adherents  of 
the  Jewish  traditions.  He  did  not  like  at  all  the  cold, 
philosophical  naturalism,  the  negative  rationalism  and 
sovereign  criticism  characterizing  the  so-called  Jewish 
aristocracy  of  Berlin  at  that  time.  He  was  a  true 
hearted  Jew  in  the  noblest  sense  of  the  word.  But, 
alas  !  he  lacked  scholarship  and  that  deep  knowledge 
and  understanding  so  necessarv  for  a  successful  Re- 
form,  the  right  and  justification  of  which  even  the 
most  pious  could  no  longer  deny. 

Therefore  he  at  first  began  the  work  with  the 
youth,  the  school  children;  and  he  lavishly  spent  his 
time  and  wealth  for  that  purpose.  It  is  superfluous  to 
mention  that  he  used  his  influence  to  alleviate  his  co- 
religionists socially  by  abolishing  a  great  many  restric- 
tive laws  and  statutes.  He  erected  at  his  owai  expense 
in  1801  a  Boarding  School  (Bilduugsanstalt)  for  poor 
boys  in  Seesen  (Braunschweig, )  and,  what  is  indeed 
remarkable  for  that  time,  this  institution,  which  is  to- 
day considered  one  of  the  best  in  Germany,  has  never 
been  sectarian.  From  the  very  start  Christian  pupils 
were  received,  and  to-day  the  school  has  an  attendance 
of  more  than  three  hundred  pupils,  half  of  whom    are 


ISKAKL    JACOHSOHN.  47 

Christians.  Jacobsohu  spent  more  than  100,000 
thalers  for  this  school  which  is  called  the  '  'Jacobsohn- 
Schule."  In  1810,  Jnly  17th,  he  dedicated  in  the 
town  of  Seesen  a  Temple,  which  he  had  erected  at  his 
own  expense.  He  introduced  certain  modifications, 
innovations  or  reforms  into  the  service,  which  was  the 
first  attempt  at  Synagogical  reform  in  Germany. 

He  introduced  regular  weekly  sermons  in  the  Ger- 
man language,  which  had  not  previously  been 
customary,  prayers  in  the  vernacular  by  the  side  of 
the  Hebrew,  a  choir  singing  with  organ  accompaniment, 
and  a  Confirmation  as  a  fitting  close  of  the  school 
career  of  the  boys  and  girls.  In  order  to  make  room 
for  the  sermon,  the  ritual,  encumbered  by  the  weeds  of 
Synagogical  poetry,  (mystical  Pijutim, )  most  of  which 
was  couched  in  a  barbaric  language,  were  abbreviated. 

Other  measures  to  correct  abuses  of  long  standing 
followed,  so  that  little  by  little  the  outward  appear- 
ance of  divine  worship  assumed  a  more  dignified 
character.  Israel  Jacobsohn,  always  mindful  of  the 
welfare  of  his  co-religionists,  transplanted  in  1815  the 
reforms  of  worship  to  Berlin.  He  erected  there  at  his 
own  expense  a  Temple,  (Jacobsohu  Temple,)  and  in  18 18 
assisted  in  founding  the  Temple  at  Hamburg,  which 
soon  became  a  leading  stronghold  of  Reform  in  Ger- 
many. 

Let  me  state  right  here,  that  it  was  by  no  means 
an  easy  task  to  introduce  sermons  delivered  in  the 
pure  German  language  into  the  Synagogue.  This  re- 
form was  opposed  by  all  the  Rabbis  at  that  time,  who 
held  public  lectures  twice  a  year,  wherein  they,  for 
the  benefit  of  the  learned,  explained  some  difficult 
passages  of  the  Talmud,  and  then  for  the  general 
public  gave  expositions  of  some  Haggada.  t  They 
spoke  the  language  of  the  Ghetto,  "Juedisch  Deutsch," 
and  considered  the  use  of  the  pure  German  as  a  profana- 
tion.     I  am  of  the  opinion  that  they    would    not    have 


i  "Haggada"  comprises  the  ethics  and  poetry  of  the  Talmud. 


48  REFORMED   JUDAISM.  , 

opposed  it,  if  they  themselves  had  been  able  to  deliver 
sermons  in  a  correct  langnage.  We  have  analogies  in 
this  country,  where,  although  at  least  three-quarters 
of  the  Jewish  population  were  born  in  Germany,  or  in 
countries  where  German  is  spoken,  Jewish  preachers 
can  be  found  strongly  opposing  German  lectures.  But 
strange  as  it  ma}'  seem,  it  is  a  fact,  that  not  one  of  the 
opponents  of  German  is  able  to  deliver  an  acceptable 
German  lecture.  There  are  no  less  than  eight 
hundred  German  Christian  preachers  in  this  country, 
in  whose  churches  no  other  word  than  German  is  heard 
either  in  prayer  and  song,  or  in  sermon  and  lecture. 
Are  they  therefore  not  good  American  citizens  ?  From 
the  moment  we  oppose  the  use  of  the  German  language 
in  the  Synagogue  on  the  ground,  that  it  is  not  the 
language  of  the  country,  we  are  bound  to  take  the  next 
step  and  abolish  the  Hebrew  language  also;  not  only 
on  this  ground,  but  on  another  more  important  one, 
that  the  majority  of  all  the  Jewish  worshippers  and  at- 
tendants of  divine  service  throughout  the  United 
States  do  not  understand,  yes,  I  accentuate  this 
sentence,  do  not  understand  the  Hebrew  prayers,  no 
matter  to  which  congregation  they  may  belong, 
whether  Portuguese,  English,  Orthodox,  Reform  or 
Polish. 

In  every  congregation  of  this  vast  country  there 
are,  with  the  exception  of  a  very  few  Portuguese-Eng- 
lish congregations,  more  worshippers  who  do  not 
understand  Hebrew  than  who  do  not  understand  Ger- 
man. The  German  language  is  especially  important 
for  Reform  Judaism,  because  Jewish  Reform  originated 
in  Germany;  all  its  great  men  were  and  are  Germans; 
the  vast  literature  on  the  subject  is  German,  and  even 
in  this  country  the  leaders  are  born  Germans.  It  is  a 
notable  fact,  however,  that  a  praiseworthy  reaction  is 
setting  in,  in  this  respect,  in  America,  inasmuch  as 
German  sermons  are  still  required  in  most  of  the 
congregations  and  the  most  favored  preachers  are  those, 
who  are  able  to  preach  in  both  the  English  and  Ger- 
man languages. 


ISRAEL    JACOBSOHN.  49 

In  this  connection  it  deserves  to  be  mentioned, 
that  the  first  German  sermons  were  written  by  Moses 
Mendelssohn,  two  on  fhe  occasion  of  the  battles  at 
Rossbach  and  Lenthen,  one  in  celebration  of  the  peace 
of  Hnbertsbnrg.  The  first  ones  were  delivered  by  the 
chief  Rabbi  Aaron  Moses  in  the  Synagogne  of  Berlin. 
German  sermons  were  a  horror  in  the  eyes  of  the 
majority  of  the  Jews  at  tliat  time,  and  were  looked 
upon  as  a  sinfnl  innovation,  and  almost  as  a  desecra- 
tion. The  first  German  Jewi.sh  preacher  was  Joseph 
Wolf  in  Dessau,  a  di.sciple  and  admirer  of  ^Mendelssohn. 
In  1806  he  founded,  in  company  with  David  Fraenkel,  . 
the  German  monthly  "Sulamith."  In  1808  he  de- 
livered his  first  German  sermon  in  compliance  with  the 
wish  of  the  Jewish  Congregation  of  Dessau  on  the  oc- 
ca.sion  of  the  Fiftieth  Jubilee  of  the  Count  Leopold  of 
Dessau.  The  embarrassed  man  became  sick  on  ac- 
count of  the  great  excitement,  but  his  sermon  de- 
livered in  the  presence  of  the  Count,  the  officials  of 
the  government,  of  the  city,  and  of  a  large  assembly  of 
Christians  and  Jews  proved  a  success;  so  much  so,  that 
the  congregation  engitged  him  to  preach  on  importaut 
Sabbath-  and  Holidays  and  actually  paid  him  one  and  a 
half  thaler,  a  little  over  a  dollar,  for  each  sermon. 
Later  he  was  appointed  as  preacher  and  secretary  of 
the  Congregation,  with  a  fixed  salary  of  ten  thaler,  (not 
quite  eight  dollars, )  monthly.  And  the  good  man 
gave  the  full  value  for  the  money  received.  These 
first  six  sermons,  translated  into  Hebrew,  were  in  181 2 
published  at  Dessau. 

The  first  sermon  delivered  on  the  feast  of  weeks 
contains  no  less  than  twenty-seven  printed  pages. 
Our  American  Jewish  Congregations  pay  larger  salaries 
to  their  Rabbis,  and  are  fully  satisfied  with  a  sermon 
which  takes  twenty  minutes  to  deliver. 

Jacobsohn  delivered  a  sermon  in  honor  of  the  dedi- 
cation of  his  School  and  Temple  at  Seesen  in  18 10. 
He  adopted  the  costume  of  a  Protestant  pastor  and  all 
the  bells  of  the  town  were  ringing  during  the  ceremony. 
His  sermon  elicited  great  applause;  and    a   Princess    of 


50  REFORMED   JUDAISM. 

Brunswick,  a  sister  of  Count  Karl  Ferdinand  surprised 
him  with  a  wreath  of  oak,  wound  by  herself,  and  a 
highly  flattering  poem  which  was  recited  by  the 
daughter  of  a  Protestant  minister. 

Like  Friedlaender,  Jacobsohn  was  convinced,  that 
only  the  rising  generation  was  susceptible  for  the 
better.      He  said  in  this  sermon  among  other    things: 

"Nur  aus  einem  anfangenden  und  aufbluehenden, 
nicht  aus  einem  verbluehten  Menschenalter  kann  eine 
dauernde  Umwaelzung  des  Geistes  hervorgehen. ' '  * 

Israel  Jacobsohn' s  reforms  implied  a  revolution  in 
Jihe  character  of  Jewish  worship.  The  purely  de- 
votional element  acquired  a  prominence  which  was 
never  before  heard  of.  The  very  word  employed  to 
designate  the  purpose  of  Temple  service.  "Erbauung," 
(edification,)  was  something  strange  to  the  vocabulary 
of  the  Jews.  Thus  Jacobsohn  became  an  important 
factor  in  the  history  of  Reform  Judaism.  He  ac- 
complished much  by  correcting  the  abuses  which  had 
been  allowed  to  grow  np  unrestrained  in  the  glooms- 
period  of  mediaeval  persecution.  He  won  back  to 
Judaism  those  whose  affections  had  been  estranged  by 
the  barbarous  form  in  which  it  appeared. 

Israel  Jacobsohn  was  a  man  of  wonderful  energy, 
restless  activity  and  a  great  flow  of  language.  With 
his  natural  eloquence  he  now  touched  his  audience  to 
tears,  and  now  moved  them  to  the  highest  pitch  of 
enthusiasm.  Had  his  knowledge  kept  pace  with  his 
fertile  imagination,  he  would  have  become  a  great 
preacher. 

The  Jews  of  Braunschweig,  Lueneburg  and  Baden 
are  indebted  to  him  and  to  Wolf  Breidenbach  for  the 
abolition  of  the  disgraceful  "LeibzoU,"  a  tax  exacted 
from  their  bodies  which  placed  them  on  an  equal  foot- 
ing with   animals.      (April  23,  1803.)     In  a   letter  to 

*"A  lasting  spiritual  revolution  can  arise  only  from  a  blooming, 
and  not  from  a  decaying  generation."  (Sermon  delivered  at  the 
dedication  of  the  Jacobsohn-Temple  at  Seesen,  July  17,  1810,  See 
Sulamith"  III,  I,  303). 


ISRAEL    JACOBSOHN.  5 1 

Napoleon,  Israel  Jacobsohii  proposed  the  appointment 
of  a  council  for  the  Jews  in  Europe  with  a  Patriarch  at 
its  head.  Romantic  as  this  idea  appeared,  it  perhaps 
influenced  Napoleon  to  convoke  the  Sanhedrin  at 
Paris.  The  great  Corsican  convened  in  1806,  a 
Parliament  of  Jewish  Notables  at  Paris,  in  order 
definitely  to  settle  the  relation  of  the  French  Israelites 
to  the  state.  Soon  after  an  imperial  decree  convoked 
the  Grand  Sanhedrin  for  the  purpose  of  ratifying  the 
decisions  of  the  Notables. 

The  glories  of  Jerusalem  of  old  were  to  be  renewed 
in  the  modern  Babylon  on  the  Seine.  On  February  9, 
1807,  the  Sanhedrin  met  in  the  Hotel  de  Ville.  Great 
care  was  taken  to  invest  its  sittings  with  all  the  pomp, 
solemnity  and  outward  show  so  necessary  .for  a  per- 
formance utterly  devoid  of  truth,  sincerity  and  inmost 
conviction.  The  seats  of  the  members  were  arranged 
in  crescent  shape  about  the  platform  of  the  presiding 
officers,  as  had  been  customary  at  Jerusalem.  The 
president  was  saluted  with  the  title  of  Nassi  (Prince) 
as  in  olden  times.  The  ancient  titles  and  forms  were 
copied  with  scrupulous  exactness.  The  first  meeting 
took  place  on  a  Sabbath  and  most  of  the  members  came 
ostentatiously  in  carriages  and  did  not  abstain  from 
writing  on  that  day.  This,  as  was  the  whole  proceed- 
ing, was  done  to  please  Napoleon.  The  servility  mani- 
fested in  the  speeches  was  disgusting  in  the  extreme. 

Bonaparte  was  simply  deified.  Twelve  questions 
were  laid  before  the  Sanhedrin,  and  the  answers  were 
nothing  but  shrewd  evasions  or  downright  falsehoods. 
Especially  must  this  be  said  of  the  affirmative  reply  to 
the  question  :  Is  a  divorce  according  to  the  F'rench 
law  valid  without  a  religious  divorce  ? 

The  answer  to  the  question,  whether  Judaism  per- 
mitted inter-marriage  between  Jews  and  Christians, 
was  a  tissue  of  untruth  and  hypocrisy.  Just  think  of  a 
gathering  of  no  Jews  in  1807,  two-thirds  of  them 
Rabbis,  encouraging  intermarriage  of  Jews  and 
Christians.  For  this  is  just  what  the  declaration 
amounted  to.     They    declared  that   only  marriages  be- 


52  RKVORMKD    JUDAISM. 

tweeii  Jews  and  idolaters  were  forbidden,  that  the 
European  nations,  (Christians  and  Mohammedans) 
were  not  regarded  as  idolaters,  not  even  by  the 
Talmudists.  Hence,  there  can  be  no  prohibition  against 
intermarriage  from  the  standpoint  of  the  Talmud. 
Nevertheless,  they  (the  Rabbis)  could  not  solemize 
such  a  marriage  on  account  of  the  ceremony  on  such 
occasions.  But  this  would  not  matter  much,  as  the 
civil  marriage  is  valid  any  way,  because  the  state 
recognizes  its  validity.  Even  the  Rabbis  cannot  help 
recognizing  a  Jew  or  a  Jewess,  who  has  married  a 
Christian,  as  full  members  of  Judaism  in  every  respect. 
I  ask  every  unbiased  reader,  whether  such  an  answer 
is  worthy  of  a  Jewish  representative  body  ?  No 
wonder,  that  although  the  opening  of  the  Sanhedrin 
attracted  universal  attention  in  Europe,  its  proceedings 
were  void  of  interest  and  beneficial  results.  Parturiunt 
nioutes,  nascitur  ridiculus  mus. — David  Friedlaender 
and  his  friends  were  right  in  calling  the  Sanhedrin  a 
''farcical  show,',  given  by  Napoleon  to  his  sensation- 
loving  Parisians.*  Dr.  Geiger  in  his  "Allgemeine 
Einleitung  in  die  Wissenschaft  des  Judenthums," 
(General  introduction  into  the  science  of  Judaism,) 
speaking  of  the  vSanhedrin  says: 

"The  whole  thing  was  a  great  lie,  at  least  a  show, 
the  questions  were  prematnre,  the  answers  merely 
.shrewd  serpentine  curves  altogether  without  conse- 
quences, "f 

"The  only  fruit  of  the  great  .show  in  Paris  was  the 
creation  of  a  new  constitution  for  the  French  Synagogue, 
elaborated  by  the  joint  efforts  of  the  Imperial  Com- 
missioners and  the  Notables.  The  form  of  govern- 
ment adopted  was  moulded  on  the  pattern  of  the 
secular  power,  tinged  with  a  semblance  of  Catholic 
hierarchy. 


*David  Friedlaender:     Ueber  d.  Verbesserung  der  Israelitea   in 
Koenigreiche  Polen,  introduction,  p.  32. 

tNachegelassene      S'chriften,     volume    II,    Berlin,     1875,    Louis 
Gerschel,  p.  239. 


ISRAEL    JACOBSOHN.  53 

A  system  of  consistories  was  oro^aiiized  throut;;hoiit 
France,  culminating  in  a  Central  consistory  at  Paris 
with  a  (jfand  Rabbi  at  the  head,  who  appears  in  the 
Synagogue — in  the  attire  of  a  Catholic  Bishop. 

This  Central  consistory  watched  over  the  consis- 
tories, Rabbis,  Synagogues  and  Congregations.  They 
in  turn  were  to  form  a  sort  of  police  for  the  individual 
Jews  who  watched  and  saw  that  the  resolutions  of  the 
Sanhedrin  were  carried  out,  that  the  practice  of  usury 
was  prohibited,  and  furnished  to  the  French  govern- 
ment every  year  the  number  of  Jewish  young  men,  old 
enough  to  do  military  service.  What  a  disgrace  for 
the  Rabbis  to  play  the  part  of  spies  and  detectives,  and 
what  an  insult  to  the  young  Frenchmen  of  Jewish 
persuasion,  even  to  insinuate  their  intention  of  evad- 
ing their  patriotic  duty  of  serving  their  country,  and 
to  suspect  them  of  cowardice.  The  introduction  into 
Judaism  of  a  species  of  graded  hierarchy  dependent  upon 
temporal  rulers  for  its  support  was,  as  could 
not  have  been  otherwise  expected,  fraught  in 
its  wake  with  consequences  fruitful  of  evil  re- 
sults. If  it  is  true  that  the  supremacy  of  the 
church  over  the  state  has  proven  since  times  im- 
memorial the  disturbing  element  of  the  peace  of  nations 
and  has  endangered  the  very  existence  of  governments, 
it  is  equally  certain  that  no  religion  can  long  continue 
to  maintain  its  purity  when  the  church  becomes  the 
subservient  vassal  of  the  state.  Hypocrisy  and 
servility  flourish,  liberty  of  conscience  is  curtailed,  and 
a  .spirit  of  petty,  base  time-serving  eventually  prepares 
the  dawnfall  of  institutions  whose  perfect  safety  is  con- 
sistent only  with  perfect  freedom. 

The  French  Synagogue  with  its  consistorial 
system  presents  .a  case  in  point.  During  the  past 
eight}-  years,  just  in  that  period,  when  a  refreshing  and 
quickening  spirit  enlivened  Judaism  in  Germany,  it 
has  stagnated.  No  single  ray  lights  up  its  dreary 
record,  no  single  luminous  thought,  no  single  whole- 
souled  effort  to  appropriate  the  larger  truth  of  our  pro- 
gressive age  dignifies  its  annals.     Hence,  the   majority 


54  REFORMED    JUDAISM. 

of  the  Jews  in  Paris  are  atheistic  the  whole  year,  but 
strictly  orthodox  on  Rosh  Hashana  and  Yomkippur. 
As  a  rnle  the  French  Jewish  press  make  a  great  ado  over 
the  fact  that  the  Rothschilds  and  other  millionaires  and 
dignitaries  of  the  army,  attired  in  their  military  snits, 
their  breasts  decorated  with  medals  and  crosses,  have 
paid  a  visit  to  Jehovah  once  a  year.*  The  young 
generation  is  worldly  and  estranged  from  Judaism.  The 
following  extract  from  a  letter  of  the  famous  Parisian 
banker,  L,.  R.  Bischoffsheim,  to  Dr.  Abraham  Geiger, 
dated  September  7,  1872,  fully  corroborates  the  above: 
"I  have  been  for  a  long  time  a  faithful  reader  of  your 
periodical  and  am  in  full  accord  and  sympathy  with 
the  views  you  express  on  the  mission  and  future  of 
Judaism.  It  however,  seems  to  me,  that  the  time  has 
arrived,  when  the  word  should  become  action. 

The  majority  of  the  forty  thousand  Jews  of  Paris 
have  severed  almost  every  link  connecting  them  with 
Judaism  ritually,  so  that  virtually  they  are  Jews  in 
name  only.  Many  of  the  best  and  wealthiest  families 
attend  no  more  the  Synagogue — very  likely,  becanse 
the  service  is  too  orthodox  for  them,  and  what  is  still 
worse,  permit  their  daughters  to  marry  Christians. 
And  while  these  daughters  do  not  embrace  Christianity, 
which  means  here  Catholicism,  their  children  are  with 
but  few  exceptions,  raised  as  Catholics.  The  education 
of  the  children,  so  far  as  religion  is  concerned,  is  al- 
most zero,  and  when  religious  instruction  is  given,  it  is 
in  such  glaring  contradiction  to  the  life  and  practice  of 
their  parents  at  home,  that  the  inconsistency  cannot 
remain  hidden  from  the  sight  of  the  children. ' '  f 


*If  Isaiah  would  live  to-day,  he  would  tell  such  gentry:  "When 
you  come  to  be  seen  by  me  who  asks  this  of  j'our  hands,  who  cares 
for  it,  whether  you  enter  my  courts?  Cease'  to  offer  unto  me  an 
offering  of  falsehood  and  hypocrisy,  it  is  an  incense  of  abomination 
unto  me  "(Isaiah,  chapter  I.)  Your  new  moons  and  holidays  are 
hateful  unto  me,  I  am  tired  of  them.  And  though  ye  may  fold  your 
hands  in  prayer,  I  turn  away  my  eyes  from  you,  and  no  matter 
how  nmch  you  pray,  I  do  not  listen  to  you."     (Ibidem.) 

tGeiger,  Nachgelassene  Schriften,  vol.  V,  p.  345-46,  and  my 
Abraham  Geiger  als  Reformator  des  Judenthums  Loebau,  1879,  p. 
147-148. 


ISRAEL    JACOBSOHN.  55 

In  the  science  and  literatnre  of  Judaism,  P'rench 
Judaism  is  an  unknown  quantity.  Whatever  has  been 
done  in  this  respect  was  done  by  German  scholars 
there,  by  Frank  I)ern])urg,  Darmstaedter,  Munk  and 
others. 

If  Paris  offers  such  a  sad  spectacle,  what  can  be 
expected  of  the  small  congregations  in  the  interior  ? 
In  the  history  of  the  Jewish  Reform  movement  France 
merits  no  mention.  The  same,  if  not  a  worse  state  of 
aflfairs,  we  find  in  F^ngland  where,  under  the  sway  of 
a  fanatic  Chief  Rabbi  every  attempt  towards  a  pro- 
gressive development  of  Judaism  in  Great  Britain  and 
the  Dominions  was  and  still  is  most  relentlessly  stifled 
and  checked.  Germany  and  America,  *  offer  the  only 
oasis  in  the  desert. 

After  this  necessary  digression  let  us  return  to 
Jacobsohn. 

After  the  humiliation  of  Prussia,  Napoleon  created 
the  "Kingdom  of  Westphalia"  under  his  brother 
Jerome,  who,  in  an  edict  of  January  12,  1808,  declared 
all  the  Jews  of  the  kingdom  without  exception, 
citizens  and  the  equals  of  his  Christian  subjects.  He 
abolished  the  so-called  Jew-tax,  and  granted  to  foreign 
Jews  the  right  to  settle  in  his  land  under  the  privileges 
enjoyed  by  Christians.  The  capital  of  the  Kingdom 
of  Westphalia  was  Cassel. 

King  Hieronymus  (Jerome)  made  Israel  Jacobsohn 
his  "Geheimen  Finanzrath"  (Secret  counsellor  of 
finances. )  Jacobsohn  had  held  the  same  position  under 
Count  Karl  Ferdinand.  In  memory  of  the  day  of 
emancipation  of  the  Jews  of  the  Kingdom  of  Westphalia, 
Jacobsohn  ordered  a  golden  medal  to  be  made  emblema- 
tical of  the  Union  of  the  tw^o  so  long  hostile  creeds 
upon  which  the  following  words  were  coined  in    Latin: 

"To  God  and  the  Fatherly  King  united  in  the 
Kingdom  of  Westphalia. ^^j^ 

*American  Retorm  Judaism  is  nothing  original,  but  the  offspring 
of  German  Reform. 

t  The  work  was  done  by  a  Jewish  artist,  named  Abramson,  of 
Berlin.  See  Spieker:  'The  position  of  the  Jews  in  Germany," 
page  287. 


56  REF'ORMED  JUDAISM. 

Jacobsohn  urged  the  King  to  convoke  twenty-two 
notables  at  Cassel  and  to  organize  the  Jews  of  West- 
phalia after  the  manner  of  those  in  France,  which  was 
done.  Jacobsohn  was  elected  President  of  the  Com- 
mission and  entrusted  with  the  working  out  of  a  plan 
for  a  Jewish  consistory  in  the  Kingdom  of  West- 
phalia. The  seat  of  the  consistory  was  Cassel,  Jacob- 
sohn its  President,  while  Loeb  Meyer  Berliner,  the  old 
Rabbi  of  Cassel,  later  Grand  Rabbi  of  Westphalia, 
Mendel  Steinhardt,  Simon  Kalker,  and  the  two  lay- 
men David  F'raenkel  of  Dessau  and  Jerome  Heine- 
mann  were  members  of  the  consistory. 

While  the  consistory  in  France  has  done  next  to 
nothing  for  the  cause  of  a  progressive  development  of 
Judaism,  the  consistory  of  Westphalia,  inspired  by  the 
ever  active  and  energetic  Israel  Jacobsohn,  has  better 
understood  and  practically  carried  out  its  mission.  It 
has  accomplished  much  in  giving  indirectly  to  the 
Jews  of  Germany  a  service  in  the  Synagogue  more  in 
keeping  with  the  wants  of  the  nineteenth  century,  al- 
though what  was  called  "Reform"  then,  is  considered 
almost  orthodox  to-day;  at  least  in  this  free  progressive 
country  of  ours.  Graetz  himself,  who  treats  Jacobsohn 
no  better  than  he  does  Friedlaender,  and  who  in- 
sinuates, that  whatever  Jacobsohn  has  done  was 
actuated  by  the  motive  of  vanity,  conceit,  and  a  desire 
for  notoriety,  is  compelled  to  make  the  following  con- 
cessions : 

"  Jacobsohn' s  impetuosity  was  necessary,  in  order 
to  do  away  successfully  with  the  rubbish  and  trash, 
which  had  accumulated  in  such  gigantic  proportions, 
especially  in  the  smaller  congregations.  It  would  have 
been  of  no  avail  to  handle  it  with  delicate  fingers.  * 

Among  other  things  the  Rabbis  had  to  preach  in 
German,  and  to  perform  the  ceremony  of  Confirmation 
of  the  young. 

This  ceremony  took  its  origin  in  the  Jacobsohn- 
school  of  Seesen,  and  Jacobsohn  was  one  of  the  first,  if 

*  Graetz:     Geschichte  der  Juden.  XI,  p.  310. 


ISRAEL    JACOBSOHN.  57 

not  the  first,    to   confirm    his   son  in    1814    or  1815    in 
Jacobsohn's  Betsaal,  (private  Synagogue)  in  Berlin. 

This  ceremony  is  one  of  the  institutions  introduced 
by  the  Reformers,  which,  in  spite  ot  great  and  kmg  op- 
position, has  strongly  seized  upon  the  popular  heart 
and  is  to-day,  at  least  in  America,  generally  accepted 
even  by  the  orthodox  Jews. 

This  reform  is  the  best  refutation  of  the  frequent 
reproaches  against  the  Reformers,  that  they  destroy 
and  abolish  without  creating  anew.  Indeed  it  is  only 
fit  and  proper  at  the  age  when  children's  character 
begins  to  assume  definite  outlines,  when  reason  unfolds 
and  temptations  of  life  approach  nearer,  that  we  utilize 
the  impressiveness  of  a  great  public  gathering,  the 
sympathetic  presence  of  parents  and  friends  and  the 
earnest  monitions  of  a  wise  and  reverend  teacher,  in 
order  to  confirm  them  in  the  virtuous  endeavor  to 
strive  after  moral  perfection  and  assist  them  to  the  best 
of  their  ability  in  building  the  kingdom  of  righteous- 
ness. The  Confirmation /^r  se  is  not  a  theatrical  show, 
as  Graetz  and  others  style  it,  as  long  as  it  is  not  made 
so  by  the  folly  of  some  parents  who  outvie  each  other 
in  exhibiting  their  daughters  laden  with  jewelry,  in  an 
attire  more  adapted  for  the  ballroom  than  for  the  house 
of  worship.  x\nother  great  mistake  is  made  by  ignorant 
preachers,  who,  in  imitation  of  the  Catholic  or 
Episcopalian  Confirmation,  exact  formal  vows,  some- 
times even  in  the  form  of  an  oath,  from  children  at  the 
age  of  thirteen  years,  who  cannot  reasonably  be  ex- 
pected to  answer  for  their  convictions  fifteen  or  thirty 
years  later.  The  great  desideratum  in  this  respect  is  that 
the  Confirmation  should  take  place  at  the  age  from 
fifteen  to  seventeen  years  when  the  confirmants  are 
better  able  to  comprehend  the  fundamental  questions 
of  religion. 

David  Friedlaender  was  a  great  assistance  to  Jacob- 
sohn  as  an  adviser,  but  Jacobsohn  himself  had  to  be 
very  careful  about  reforms,  as  King  Jerome  like  all 
sovereigns  sided  with  orthodoxy. 


58  REFORMED   JUDAISM. 

One  day  he  reproached  Jacobsohn  on  account  of 
his  "Sectirerei"  without  giving  him  a  chance  for  ex- 
planation. * 

The  closing  by  the  Prussian  Government  of  his 
Temple  was  a  terrible  blow  for  the  good  man  and 
enthusiastic  Jew.  Dr.  Herzfeld,  Land  Rabbi  of 
Braunschweig,  says  this  on  this  deplorable  subject: 

''The  Temple  in  Berlin  was  closed,  the  "pious 
ones"  (die  Frommen)  did  not  rest  with  their  calumnies 
in  honor  of  God.  This  not  only  broke  the  heart  of  the 
noble  Jacobsohn,  but  drove  hosts  of  Jews  out  of  the 
pale  of  Judaism,  so  that  the  Rabbi  of  Berlin  on  his 
death-bed  said:  "I  wish  this  had  never  happened.  It 
is  far  better  to  proclaim  Shma  Jissrael  in  German  than 
not  to  recite  it  at  all."  f  It  goes  without  saying  that 
Jacobsohn  might  have  lived  longer,  had  his  hope  in 
this  regard    not  been  so  mercilessly  blasted. 

Jost,  a  personal  friend  of  Jacobsohn,  said  of  him : 
,,He  breathed  new  life  into  the  form  of  the  dead;  with- 
out language  he  acquired  the  gift  of  oratory;  without 
music   he  created  melodies  conducive  of  devotion. ' '  I 

The  centennial  of  Jacobsohn' s  birthday  was 
solemnly  celebrated  in  the  Temples  of  Berlin,  Halber- 
stadt,  Braunschweig,  and  especially  in  Seesen  where 
the  director  of  the  Jacobsohn  school.  Dr.  Arnheim  de- 
livered a  touching  eulogy  of  which  we  excerpt  the  fol- 
lowing passage: 

'  'Jacobsohn  never  wavered,  never  was  despondent, 
though  his  eye  conld  not  behold  the  fruits  of  his 
labor.  The  belief  in  God  furnished  him  with  the  be- 
lief in  himself,  and  he  felt  himself  amply  rewarded  that 
he  was  permitted  to  see  the  dawn  of  the  coming  day, 
to  direct  his  eyes  from  the  top  of  the  mountain  to  the 
promised  land.  He  knew  no  difference  of  person.  The 
needy  man  stood  near  to  him,  no  matter  what  his 
. . -i-\ 

*Jost:     Das  Tudenthum  und  seine  Sek'ten,  III,  p.  326,  note. 

t  Herzfeld:  sermon   on  the    religious  Reform  delivered  in  Nord- 
hausen,  September  13,  1845.  (Nordhausen,  1845.) 

*  Jost:     Israelitische  Annalen,  1839,  p.  235. 


ISRAEL    JACOBSOHN.  59 

social  standing.  He  preferred  to  practice  charity  in 
secret,  hidden  from  the  eyes  of  man,  but  whenever  his 
example  would  induce  others  to  emulation,  he  did  not 
shun  publicity.  Small  and  mean  people  only  cannot 
appreciate,  in  their  narrowmindedness,  true  goodness." 

Followino;  are  the  names  of  those  who  were 
present  as  delegates  at  the  celebration  in  Seesen: 
Professor  Dr.  Steinthal,  representing  the  Jewish  con- 
gregation of  Berlin;  Dr.  Ehrenberg,  representing  the 
Samson  School  in  Wolfeubue;tel;  Dr.  Baerwald,  repre- 
senting the  Congregation  and  Philanthropin  School  in 
Frankfort  on  the  Main;  Rector  Horwitz,  representing 
the  Boys'  School  in  Berlin,  and  Assessor  Kruse  of 
Gandersheim,  representing  the  S  tate  of  Braunschweig. 
The  five  sons  of  Jacobsohn  sent  in  memory  of  the  day 
500  Thaler  to  the  Jewish  Congregations  of  Berlin, 
Halberstadt  and  Braunschweig,  to  be  distributed  among 
the  poor  irrespective  of  creed.  Services  in  honor  of  the 
centenary  of  Jacobsohn' s  birth  were  held  by  Grand 
Rabbi,  Dr.  L.  Herzfeld  in  Braunschweig,  and  by  Dr. 
Joseph  Aub,  Rabbi  of  Berlin.  The  latter  said  on  that 
occasion,  that  the  most  fitting  way  for  the  Jews  of 
Berlin  to  honor  Jacobsohn,  would  be  the  establishment 
in  Berlin  of  an  institution  for  the  education  of 
Rabbis,  who  favor  progress  and  Reform  in  Juda- 
ism. Such  an  institution  was  opened  in  Berlin, 
May  6,  1872,  under  the  name  of  "Hochschule  fuer  die 
Wissenschaft  des  Judenthums,"  *  in  which  Dr.  Geiger 
was  the  leading  spirit.  Dr.  Immanuel  Loew,  Rabbi 
in  vSzegedin,  the  author  of  this  book,  and  Professor 
Felix  Adler,  New  York,  were  the  first  three  students, 
matriculated  in  May,  1872,  in  this  seat  of  learning. 

Jacobsohn  died  in  Berlin,  September  13,  1828. 

*  The  institution  was  foundefl  by  Prof.  M.  Lazarus  and  other 
generous  Jews.  Since  May  7th,  1SS3,  the  name  of  "Hochschule"  had 
to  be  changed  to  '•Lehranstalt"  (institution  of  learning.) 


CHAPTER  IV. 

ARON    CHORIN. 

Born  iu  Weisskirchen,  Maehren,  August  3,  1766, 
died  on  the  27th  of  August,  1844,  in  Arad,  Hungary. 
Chorin  as  a  pioneer  of  Reform-Judaism  deserves 
greater  consideration  than  the  men,  of  whom  I  have  so 
far  spoken,  from  the  fact  that  he  was  the  first  Rabbi, 
who,  more  than  half  a  century  ago,  in  his  capacity 
of  Rabbi,  was  in  favor  of  Reform.  For  a  Rabbi  to  do 
so  in  those  days  demanded  not  a  little  courage. 

Friedlaender  and  Jacobsohn  were  wealthy  and 
independent  merchants.  Chorin,  however,  was  a  poor 
man,  with  a  large  family  dependent  on  his  small 
salary. 

As  I  do  not  suppose  that  Aron  Chorin  is  so  well 
known  as  the  other  pioneers  of  Reform-Judaism,  from 
the  fact,  that  he  had  not  the  good  fortune  to  live  and 
labor  in  Germany,  where  his  work  would  have  been 
better  appreciated,  I  will  begin  at  the  end  and  intro- 
duce this  fearless  champion  of  Reform  with  an  extract 
from  one  of  the  four  funeral  sermons  delivered  at  his 
burial.  In  these  words,  spoken  by  Rabbi  Daniel 
Pillitz,  of  Szegedin,  we  find  verified  the  maxim  of  the 
Talmud.  "The  way  that  a  man  is  spoken  of  after 
death  is  the  best  criterion  of  his  life."  I  It  is  as 
follows: 

"Chorin  taught  as  he  believed  and  acted  as  he 
taught.  While  his  teachings  were  ahead  of  his 
generation  and  his  contemporaries    were   not   ripe    for 

i  "Mehesspado  shel  .\dam  Nikkar  Shaboo  Adam  Japhai." 


ARON    CHORIN.  6l 

his  doctrines,  he  had  the  courage  to  stand  for  his  con- 
victions, to  fight  for  them  at  a  time,  when  he  stood  yet 
entirely  alone  and  in  opposition  to  a  world  which  was 
bitterly  opposed  .to  him.  He  was  not  afraid  of  the 
diflficuit  struggle;  he  came  forward  and  manfully  en- 
dured  the  hot  day's  work." 

The  ''Markgrafschaft  (Earldom)  of  Maehren 
(Moravia)"  small  though  it  is,  has  contributed  largely 
to  the  history  of  modern  Judaism.  Some  of  the  most 
celebrated  Rabbis,  authors,  and  preachers  of  Europe 
were  born,  or  have  labored  in  Maehren.  Jonathan 
Eibeschuetz  was  born  in  Eibeschuetz,  Maehren,  where 
his  father,  Nathan  Natia,  was  Rabbi.  Rabbi  Elieser 
Trietsch  (a  town  in  Maehren)  was  considered  a  great 
authority.* 

The  most  renowned  Jeshibahs  (Rabbinical  schools) 
of  the  last  and  even  of  this  century  were  located  in 
Leipnik,  Nickolsburg  and  Boskowitz.  In  the  first 
mentioned  town,  where  the  author  of  this  book  was 
born,  men  like  Rabbi  Baruch  Fraenkel,  called  "Baruch 
Taam"  on  account  of  his  work  bearing  this  name,  had 
sometimes  as  many  as  two  hundred  disciples, 
("Bachurim,")  f  ranging  from  the  age  of  fifteen  to 
forty  years.  After  his  death  men  like  Rabbi  Shlome 
Quetsch  and  Rabbi  Moses  Bloch,  shed  lustre  upon 
Judaism.  Rabbi  Moses  Bloch,  my  teacher,  is  Professor 
of  Talmudic  and  Rabbinical  disciplines,  also  President 
of  the  "Landes-Rabbiner-Anstalt"  (Rabbinical  Semi- 
nary )in  Budapesth,  the  capital  of  Hungary,  and 
author  of  several  important  works  on  Rabbinical  lit- 
erature. Mordechai  Bcnet  (Marcus  Benedict),  whose 
name  will  be  mentioned  in  connection  with  the  sub- 
ject of  this  biography,  was  Chief  Rabbi  of  Maehren  and 
had  a  large  Jeshibah  in  Nickolsburg.  He  and  three 
others,  Akiba  Eger  ( Posen),  Jacob  Lissa  and  Moses  Szofer 

♦See  his  decision  on  the  Hamburg  Prayer-book,  of  which  I 
speak  later  on. 

f'Bachur,"  the  singular  form  of  "Bachurim"  means  "young 
man."  It  is  however  used  to  designate  "young  students  of  the 
Talmud  in  a  Jesbiba."     (Talmudical  school. ) 


62  REFORMED   JUDAISM. 

(Pressburj^). succeeded  in  gathering  around  them  a  large 
numberof  "Bachurini,"  atatime  when  the  Jeshibahs  in 
Germany  (Fuerth)  Frankfurt  A.  M.,  Halberstadt, 
Altona- Hamburg,  Metz  and  others),  were  dying  of  inani- 
tion. Samson  Raphael  Hirsch,  the  leader  of  modern 
orthodoxy,  the  originator  of  the  school.,  which  Leopold 
Loew  so  fittingly  characterized  as  the  ''New-orthodox 
romantic,"  was  also  Chief-Rabbi  of  Maehren.  But  it 
must  be  stated,  that  he  did  not  feel  at  home  among  the 
great  Talmudists  of  Nickolsburg,  because  he  could  not 
cope  with  them  as  an  equal  in  Rabbinical  lore.  Aside 
from  this  all  these  Moravian  "Lamdonini"  (Scholars) 
were,  notwithstanding  their  piety  and  zeal  for  the 
preservation  of  Judaism,  not  at  all  pleased  with  that 
small,  petty  orthodoxy  which  makes  a  fetich  of  the 
"Schulchan  Aruch,"  and  whose  only  knowledge  of 
Judaism  consists  in  knowing  by  heart  the  "Beerheteb," 
(a  compendium  of  Jewish  ceremonies.)  For  an 
orthodoxy  of  the  Hirsch-Lehman-Hildesheimer  stamp 
Maehren  was  already  too  far  advanced  sixty  years  ago. 
Hirsch  therefore  preferred  to  accept  the  call  tendered 
him  by  the  then  very  small  Congregation  in  Frankfurt 
on  the  Main,  *  where  he  hoped  to,  and  in  fact,  did  find 
the  proper  field  for  his  ultra-orthodox  notions.  That 
he  accepted  this  call  is  the  best  proof  of  our  statement 
concerning  Maehren.  Of  prominent  men  in  modern 
Jewish  history  as  authors,  preachers  and  reformers  I 
will  only  mention  a  few: 

Dr.  Leopold  Schwab,  Rabbi  of  Prossnitz,  Maehren, 
later  Chief- Rabbi  of  Pesth;  Rabbi  Fassel,  of  Prossnitz, 
later  Rabbi  of  Gross-Kanissa,  •  Hungary,  a  great 
scholar,  profound  Talmudist,  an  important  writer  on 
Jewish  law  and  a  reformer;  Professor  Dr.  Moritz 
Steinschneider,  of  Prossnitz,  one  of  the  greatest  Jewish 
bibliographers  living;  Dr.  Leopold  Loew,  Rabbi 
of  Papa  and  Szegedin,  justly  called  "The  Hungarian 
Geiger, "     one  of  the    greatest    and    most   interesting 

*The  congregation  consisted  then  of  only  eleven  members.  It 
must,  however,  be  borne  in  mind,  that  one  of  the  Rothschilds  and 
other  very  wealthy  men  were  among,  the  number. 


ARON    CHORIX.  63 

Rabbis  of  this  century,  and  very  prolific  as  an 
author  of  Jewish  literature,  especialh-  on  archaeology. 
In  this  connection  I  must  mention  another  Moravian 
who  was  very  little  appreciated  in  his  life-time  and 
who  deserves  an  honorable  page  in  the  history  of  Re- 
form-Judaism. I  mean  Moses  Brueck.  *  He  was 
born  in  1812  in  Prerau,  Maehren,  one  mile  from 
Leipnik,  studied  in  Prague,  traveled  through  Germany 
and  emigrated  to  Hungary.  In  1848,  he  took  part  in 
the  Jewish  Reform  movement  at  Gross-Becskerek,  He 
died  in  1849,  as  an  officer  of  the  Hungarian  army,  and 
was  buried  with  military  honors  in  the  Jewish  cemetery 
at  Hold-Mezo  Basarhely.  He  was  radical  in  his  Reform 
ideas,  and  published  the  following  works:  "Rabbiuishe 
Ceremonialgebraeuche,''  "Pharisaeishe  Volkssitten" 
and  "Reform  of  Judaism,"  in  one  hundred  theses,  com- 
mented on  and  explained.  He  says  on  page  76:  "This 
book  was  commenced  and  completed  in  one  month, 
but  contains  the  material  collected  in  twenty  years." 
He  says  more  in  one  page  than  a  great  many  others 
say  in  fifty  pages. 

These  one  hundred  theses  deserve  more  than 
passing  notice.  An  appeal  to  the  Jews  precedes  them, 
of  which  we  excerpt  the  following: 

Reform  is  the  motto  of  the  glorious  year  1848. 
For  eighteen  hundred  years  the  better  class  of  Lsrael 
demanded  Reform  from  their  Rabbis,  but  we  see  still 
the  same  Babylonian  monster.  The  masses  of  the 
people  were  therefore  compelled  to  do  this  work  them- 
selves, and  the  consequence  is  that  Judaism  is  reduced 
to  the  attendance  of  the  Synagogue  once  a  year.  *  * 
*  *  *  Now  is  the  most  favorable  moment  for  a 
thorough  Reform  in  Judaism;  the  better  class  of  Jews 
favor  a  conciliation  of  religion  with  the  demands  of 
life.  Do  not  wait  for  the  results  of  some  Rabbinical 
Synod,  from  which  at  best,  some  insignificant  con- 
cessions but  no  salvation  can  be  expected.  Manifest 
your  will,  and  the  yoke  which  for  two  thousand  years 

*  See  my  article  in  the  '•American  Israelite,"  August,    1889. 


64  REFORMED   JUDAISM. 

almost  oppressed  us  with  its  burden,  the  fetters  which 
were  forged  in  the  centuries  of  spiritual  slavery  will  fall. 
The  sanctuary  of  Israel,  which  was  laid  in  a  grave  as 
a  mummy,  will  resurrect;  the  domestic  and  public  wor- 
ship, now  dead,  will  again  be  revived.  They  all  will 
awake,  who  by  fanaticism  were  intimidated  in  their 
struggle  for  light  and  truth;  they  all  will  awake,  who 
so  far  have  fought  in  vain  for  the  right  of  Israel,  and 
in  legions  our  brethren  will  rally  around  the  unfurled 
banner  of  religious  Reform,  and  the  sound  will  be 
heard:     Israel  is  redeemed. 

Of  the  one  hundred  interesting  theses  I  mention 
the  following  most  striking  ones: 

7.  All  prayers,  with  the  exception  of  the  Shma, 
are  recited  in  the  vernacular. 

9.      Male  worshippers  have  to  uncover  their  heads. 

12.  The  reading  of  the  Thora  can  take  place  out 
of  a  neatly-bound  Bible. 

13.  After  the  reading  in  Hebrew  follows  the 
reading  and  explanation  in  the  vernacular. 

14.  Nobody  is  called  to  the  Sefer  Thora. 

15.  Three  years'  cycle  and  no  Haphtarah. 

29.  The  Kaddish  prayer  is  abolished,  memorial 
services  (haskarath  neshamoth)  being  sufficient. 

22.  On  New  Year,  during  the  Mussaph  prayer, 
cornets  are  blown,  and  the  blowing  of  the  Shofar  is 
dispensed  with  also  after  the  Neila  prayer  on  the  day 
of  Atonement. 

26.     The  Lulab  on  Succoth  is  done  away  with. 

39.  The  week  begins  with  Monday,  and  the 
weekly  day  of  rest  is  celebrated  on  Sunday. 

The  dietary  laws  are  abolished  (51-59-) 

60.  Only  on  the  eve  of  Passover  the  eating  of  un- 
leavened bread  is  required. 

Very  elaborate  explanations  concerning  the  justifi- 
cation of  those  radical  reforms  are  given. 

See  Fuerst's  favorable  criticism  in  the  Allgemeine 


ARON    CHOKIN.  65 

Zeitung    des     Judentluinfs      1837,    I,    page    324,    and 
Geiger\s  Wiss.    Ztsch,  III,  426." 

The  recognized  authority  on  Cabbalah  and  Jewish 
religious  philosophy,  the  pioneer  and  pathfinder  in  the 
field  of  Modern  Jewish  Homiletics,  the  great  master  in 
the  treatment  of  the  Talmud  and  Midrash  in  the  pulpit, 
the  eloquent  orator,  in  short,  the  man  who  justly  en- 
joys the  reputation  of  being  the  best  Jewish  preacher 
in  the  German  tongue,  namely,  Dr.  Adolf  Jellinek,  in 
Wien,  was  born  in  Ungarisch-Brod,  Maehren.  The 
philosopher  and  physician.  Dr.  Gideon  Brecher,  hails 
from  Prossnitz.  Rabbi  Bruell,  who  published  a 
splendid  book  on  the  Talmud,  scientific  and  critical, 
hails  from  Kojetein.  So  do  his  sons;  Dr.  Xehemias 
Briiell,  the  successor  of  Dr.  Geiger  in  Frankfurt  on  the 
Main.  He  was  editor  of  the  "Juedische  Jahrbuecher," 
devoted  to  Jewish  history  and  literature,  and  one  of 
the  very  few  honest  Rabbis  and  outspoken  Reformers 
in  Germany.  +  His  brother,  Dr.  Adolph  Bruell,  editor 
of  the  "Wissenschaftliche  Monatsblaetter,"  is  well 
versed  in  oriental,  especially  Samaritan,  literature;  the 
late  Rabbi,  Dr.  Ph.  Frankel,  an  eminent  scholar  and 
writer,  preacher  in  Berlin;  Leopold  Dukes,  Dr.  David 
Kauffman,  an  able  writer  on  Jewish  philosophy  in  the 
middle  ages  and  Professor  of  the  Rabbinical  Seminary 
in  Buda  Pesth;  Professor  Wolf,  the  Historian,  Vienna; 
Dr.  Porges,  Rabbi  of  Leipzig;  Dr.  Gustav  Karpeles, 
the  well  known  author,  and  a  great  galaxy  of  able 
younger  scholars,  writers,  physicians  and  lawyers, 
especially  in  Vienna,  they  all  hail  from  the  little  Earl- 
dom of  ^Nlaehren. 

Aron  Chorin  was  born  in  Weisskirchen,  about  a 
mile  distant  from  Leipnik,  so  that  I  have  the  right, 
and  I  feel  proud  of  this  privilege,  to  call  him  almost 
my  townsman.  His  father,  Kalman,  though  making 
a  scanty  living  only,  saved  no    expense    to    secure    the 


i  He  (lied  February  5,  1S91.  See  my  obituary  of  Bruell  in  the 
"Reform  A(lvocale,"of  March  20,  1891,  also  Dr.  E;mil  Ilirsch's  edi- 
torial in  tile  s.TUie  number. 


66  REFORMED   JUDAISM. 

best  teachers  of  the  small  place  for  his  son   Aron.      Ac- 
cording to  the  cnstom  of  those  days,    Talmud,    Thora, 
Rashi    and    some    Hebrew    Grammar,    taught    in    the 
most  unscientific  manner,    composed   the    curriculum. 
In    1780    the    parents    of  Chorin    moved   to    Deutsch- 
Kreuz,  Hungary.     But  as  the  opportunities  for  the  study 
of  the  Talmud    in  that    place    were    limited,    the    boy, 
then  fourteen  years  old,  was  sent    to   the    neighboring 
town  of  Mattersdorf,  where  a    "Jeshiba"  was    flourish- 
ing under  the  supervision  of  Rabbi  Jeremias,  a  Talmu- 
dist  of  great  renown,  who  was  honored   with    the    title 
"Gaon."  §     During    the    two    years    of  his  sojourn  in 
Mattersdorf,  the  boy  studied  so  faithfully  and  zealously, 
that  he  was  able  to  prepare  himself,  without  the  assist- 
ance of  a  teacher,  for  the    Talmudical    lectures    of  the 
great    Rabbi,  Ezechiel  Landau,  of   Prague,  whither    in 
1782  our  ambitious  Aron  had    directed    his    steps.      In 
the  classical  capital  of  Bohemia  he  first    commenced  to 
study  Hebrew  Grammar  and   German.      It    is    claimed 
that    he    lived    in    Prague    in    a    family  suspected    of 
Sabbataism,    1|   and    that    there  is    to    be     traced    the 
germ    of    his    reform atorv    ideas.      After   three   year's 
sojourn  in  Prague,  Aron,  then  nineteen  years  old,  went 
home  in  ordes  to  marry,      (1785.)     According    to    the 
rules  of  Orthodox  Judaism,  a  man  ought    to    marry    at 
the  age  of  eighteen    years.      That    modern    orthodoxy 
sets  aside  this  law  is    one    of   its    inconsistencies.   The 
name  of  Chorin' s  wife  was  Rebecca  and  this    marriage 
was  blessed  with  seven  children,  three    sons    and    four 
daughters.      Chorin  embarked  in  business,  but,  like  the 
true  scholar  he  could  not  make  a  success  of  it,    because 
he  was  not  designed  to  be  a  business  man.    He  accepted 
the  call  extended  to  him  by  the  Congregation  of  Arad. 
So  we  meet  him  as  Rabbi  in  Arad,  where  he    went    in 

^  Literally  "pride,"  but  in  this  connection  a  title  for  exceptional 
scholarship  in  Rabbinical  lore. 

II  Sabbathai  Zebi,  (born  1625,  died  1677,)  a  Kabbalist  who 
claimed  in  1655  at  Jerusalem,  to  be  a  Messia.  He  adopted  in 
Abrianopel,  in  1665,  Islamism  and  died  in  1677.  He  was  the  founder 
of  the  great  sect  of  the  Sabbathians. 


A RON    CHORIN.  67 

the  Spring  of  1789,  the  year  of  the  French  revohition. 
His  salary  \vas  fonr  Rhenish  Gnlden  a  week,  free 
rent  and  the  customary  perquisites,  but  in  the  months 
of  Nissan,  Sivan  and  Tishri  the  salary  was  doubled. 
A  vear  later  his  salary  was  raised  to  five  Gulden 
weekly.  I  mention  this  fact  without  fear  that  the 
American  Jewish  Congregations  of  1892  will  try  to  fix 
the  salaries  of  their  Rabbis  according  to  the  standard 
of  Hungary,  one  hundred  years  ago.  But  small  as 
Chorines  Congregation  was,  they  felt  so  proud  of  its  spirit- 
ual guide,  that  they  were  willing  to  keep  a  "Jeshibah" 
for  him,  which  meant  quite  a  sacrifice  for  a  small 
Congregation,  where  the  burden  of  supporting  the 
students  naturally  fell  upon  a  few  members.  It  was 
the  rule,  that  the  ''Bachurim,"  (students)  took  their 
meal.s  in  the  houses  of  the  wealthier  members  of  the 
Congregation.  The  poorer  classes  had  a  "Bachur" 
for  the  Sabbath,  once  every  month  or  six  weeks. 
Chorin  was  painstaking  both  as  a  teacher  of  "Bachurim" 
and  in  his  own  studies.  The  Talmud,  Bible,  Hebrew 
Grammar,  the  Philosophers  of  the  middle  ages,  Sohar 
and  Midrash  engaged  his  special  attention.  He  was 
an  eloquent  preacher  (Maggid)  and  won  soon  golden 
opinions,  not  only  from  his  own  Congregation,  but 
from  the  Jewish  merchants,  who  came  to  Arad  on 
business.  His  teachers,  R.  Jeremias,  and  Moses 
Muentz,  of  Altofen,  corresponded  with  him  on  Talmud- 
ical  topics.  :Mordechai  Benet,  Chief  Rabbi,  ofMachrenof 
whom  I  have  previously  spoken,  called  him  "a  great  and 
prominent  Rabbi,  the  light  of  Israel,  a  pillar."  I 
mention  this  intentionally,  because  Prof.  Graetz,  true 
to  his  method  of  belittling  every  man  connected  with 
the  Jewish  Reform-movement,  speaks  of  Aron  Chorin 
as  ''an  equivocal  character  and  tedious  prattler,  of 
varnished  education,  and  mediocre  Talmudical 
scholarship.  He  favorod  the  new  movement  without 
having  a    clear  judgment."  I     Graetz's    judgment  of 


t  History  of  the  Jews,   vol.  XI,  p.  421.     Hegallshim  "Choriner," 
not  Chorin. 


68  .  REFORM?:d   JUDAISM. 

Choi'in  is,  to  say  the  least,  dimmed  by  partisan- 
ship and  prejudice,  from  which  a  historian  must 
emancipate  himself.  The  fact  that  Chorin  favored  the 
new  movement,  so  antipathetic  to  Graetz,  is  no  justifi- 
able reason  for  disparaging  his  merits.  As  Graetz 
raises  to  the  skies  the  Chief  Rabbi,  Mordechai  Benet, 
of  Nickolsburg,  (Ibid.,  page  419,)  on  accoimt  of  his  pro- 
found scholarship  in  the  Talmud  and  his  noble 
character,  we  are  surely  entitled  to  believe  more  in 
Mordechai  Benet's  opinion  of  Chorin  than  in  Graetz's. 
We  come  now  to  Chorin' s  struggles  in  the  cause  of 
progress  and  Reform  in  Judaism. 

In  1792  Rabbi  Hirsch,  of  Temesvar,  inquired  of 
his  former  teacher,  Rabbi  Ezechiel  Landau,  of  Prague, 
whether  the  sturgeon,  a  species  offish  called  "sterlet, 
storchlein,"  belonged  to  the  clean  fish  which  were  per- 
mitted to  be  eaten  by  the  Jews.  The  Jews  in  the 
Orient  were  in  the  habit  of  eating  these  fish  and  the 
Sphardish  members  of  Hirsch' s  Congregation  wanted  to 
do  the  same.  Rabbi  Hirsch  sent  two  samples  of  the 
fish  to  Prague  and  Rabbi  Ezechiel  declared  them 
"kosher,"  i.  e.,  fit  to  be  eaten  by  the  Israelites,  (Levit. 
XI,  9.  ^  Thus  the  aflfair  seemed  to  be  settled  and 
from  that  time  on  the  Jews  of  Temesvar  gave  the 
sturgeon  a  place  in  their  bill  of  fare.  Chorin,  on 
hearing  of  it,  permitted  his  Congregation  the  same 
luxury,  not,  however,  before  he  had  seen  the  declara- 
tion of  the  renowned  Rabbi  of  Prague.  This  incensed 
the  Rabbi  Isac  Krieshaber,  Krakau,  (Galicia,)  who  was 
in  charge  of  the  Congregation  at  Paks  (Hungaria) 
and  who  was  a  bigot  and  fanatic  of  the  worst  type. 
He  became  in  later  years  the  cause  of  great  trouble  to 
Chorin.  At  first  he  directed  a  polite  epistle  to  the 
Rabbi  of  Arad,  requesting  him  to  retract  his  declara- 
tion concerning  the  sturgeon,  (1798.)  Chorin  flatly 
refused  to  do  so.  Krieshaber  then  called  a  number  of 
Rabbis  to  his  assistance  and  tried  to  induce  them  to 
declare  the  sturgeon  an  "unclean  fish"  on  the  strength 
of  a  fine  distinction  made  by  Nachmanides  in  his 
commentary  to   the   Thora  (In   the   year   1266,)   as   to 


AK(1X    CHORIN.  69 

what  constitutes  the  eleineiits  of  "scales."  His  main 
objection  was,  however,  the  trite  argument  of  ortho- 
doxy in  all  ages  and  climes,  that  old  custom  prohibits 
the  use  of  sturgeon  at  the  table  of  Jews.  He  called 
the  Oriental  Jews,  who  were  in  the  habit  of  eating  the 
fish,  "frivolous  Sabbathaians."  This  Rabbi 
Krieshaber  went,  however,  further  in  order  to  carry 
his  point.  Knowing  only  too  well  that  the  generally 
esteemed  Ezechiel  Landau,  of  Prague,  who  was  con- 
sidered authority,  had  also  decided  in  favor  of  the 
sturgeon,  he  wrote  to  Chorin,  that  Rabbi  Ezechiel  had 
in  the  meantime  recanted  his  decision.  This  was  a 
downright  falsehood,  invented  by  the  "pious"  Rabbi, 
who,  like  a  good  many  of  his  stamp,  lay  greater  stress 
upon  the  religion  of  the  pot  and  kettle  than  upon  the 
lessons  of  ethics,  truth  and  righteousness.  However, 
this  untruth  did  not  help  his  case,  as  the  Rabbis  of 
Prague,  Michael  Bachrach,  Rleazar  F'leckeles  and 
Samuel  Landau  were  not  slow  in  giving  the  lie  to 
Krieshaber' s  false  statement  with  respect  to  Ezechiel 
Landau's  recantation  of  the  decision. 

In  the  meantime  the  Chief  Rabbi  of  Maehren, 
Mordechai  Benet,  took  sides  against  Chorin  in  the 
question  cf  the  sturgeon,  prevented  the  publication  in 
Vienna,  of  a  polemic  treatise  written  by  Chorin,  and 
warned  the  Congregation  of  Arad  not  to  eat  the  fish  in 
question.  On  the  other  hand  the  Rabbi  of  Altofen, 
Hungary,  sided  with  Chorin  and  declared  that 
Krieshaber  was  guilty  of  a  falsehood.  This  document 
was  signed  by  the  Rabbi,  Moses  Muenz,  Wolf 
Rappoport,  Samuel  Kann,  Jacob  Benet,  Michael 
Rechnitz  and  Samuel  Rausnitz.  The  Rabbis  of 
Prague  came  forth  again  with  a  similar  declaration.  It 
must  be  borne  in  mind  that  it  was  not  a  question 
ot  a  Rabbinical,  but  of  a  Mosaic  law,  which  created 
this  controversy.  According  to  the  decision  of  the 
Chief  Rabbi  of  Maehren,  he  who  would  eat  of  the 
sturgeon  was  unfit  to  render  testimony  in  a  court  or 
to  take  an  oath.  In  a  pamphlet  published  by  Kries- 
haber this  Rabbi  of  Paks  thanks  God  that  he  never  de- 


yo  REFORMED   JUDAISM. 

voted  himself  to  such  studies  as  Choriu  was  eu^aged. 
The  literature  on  .this  question  was  to  a  great  extent 
destroyed  by  the  enemies  of  both  parties. 

In  1798  appeared  the  first  pamphlet  of  Choriu  in 
Prague  under  the  title:  "Imre  Noam."  (Pleasant 
words.)  In  1799  the  same  author  published  a 
brochure  entitled  "Sirjon  Kaskassim,"  (The  scaled 
coat  of  mail,)  doubtless  alluding  to  the  scaled  fish. 
(Levit.  II,  9.)  This  pamphlet  is  a  reply  to  the 
"Markkel  Noam"  (Pleasant  Rod)  of  Rabbi  Krieshaber, 
of  Paks,  and  contains,  among  other  things  in  its  sixty 
pages,  the  vehement  declaration  of  the  Rabbis  of 
Prague  against  Krieshaber.  The  latter  however  felt 
by  no  means  discouraged,  but  tried  to  place  R. 
Eleazar  Flekeles  of  Prague  on  the  defensive,  demand- 
ing of  him  a  recantation  of  his  decision,  and  threaten- 
ing in  all  earnestness  that  all  those  permitting  the 
sturgeon  to  be  eaten  by  the  Jews  will  not  enjoy  the 
great  privilege  of  partaking  of  the  banquet  which  God 
Almighty  will  give  to  his  thirty-six  chosen  and  pious 
ones  in  the  world  to  come,  where  the  fabulous 
Leviathan  f  will  constitute  the  main  and  most  favored 
dish  in  the  bill  of  fare.  But  the  Rabbi  of  Prague  re- 
joined him  saying: 

"You  make  yourself  ridiculous  indeed;  it  would  be 
'far  better  if  you  would  cease  to  indulge  in  such  useless 
and  sophistical  disquisitions  in  order  to  invent  new 
burdens.  Did  not  the  old  Palestinian,  Rabbi  Isac, 
declare:  Be  satisified  with  the  prohibitions  of  the 
Thora,  and  do  not  lay  upon  yourself  new  limitations, 
of  which  the  Thora  knows  notning?" 

The  controversy  concerning  the  fish  came  to  an 
end,  but  Choriu,  though  coming  out  a  victor,  had  con- 
jured up  the  enmity  and    bitter  hostility  of   the    great 

t  Leviathan  is  a  monster  of  the  sea,  which  drinks  daily  all  the 
water  of  the  oceau,  which  God  replaces.  This  fish  can  converse  in 
seventy  languages,  and  had  been  salted  by  God  on  the  first  day  of 
creation  for  said  banquet.  It  is  needless  to  state  that  this  legend 
is  one  of  the  numerous  Talniudical  hyperboles  which  contains  more 
poetry  than  truth. 


AROX    CHOKIN.  71 

majority    of   his    colleagues.      Chorin    and    the     noble 
galaxy  of  the  outspoken,    honest    and   courageous    Re- 
form-Rabbis of  the  nineteenth  century,  learned  to  their 
sorrow      what     this     means.       For  the     Kricshhabers 
type    of    Rabbis    are    not     dead    yet;     they    are  still 
stubbornly    fighting    against    the    cause      of    a    pro- 
gressive    development     in     Judaism,     and      what    is 
deplorable    in    the    extreme,    they    are    to    this    very 
day     not     at     all    particular    in   their    methods.      To- 
da\-,  as  a  hundred  years  ago,  they  do    not  care  whether 
the  means  to  be  employed  in  the  work  of  checking  the 
Reform-movement,  are  fair  or   foul.      The  opportunity 
to  be  revenged  on  Chorin  was  soon  offered  his  enemies. 
Several  merchants  of  standing,    who  were  in  the 
habit  of  visiting  Arad,  strongly  encouraged   Chorin  to 
go  to  the  Soniogy,    where  they  thought  he  would    be 
elected  Rabbi  of  the  entire  district.      He  went  there  in 
the  spring  of  1802,  and  received  from  all  sides  definite 
assurances  of   his    election.       On    his    way    home  he 
preached  in  Gross-Kanizsa,  where  his  manners  and  lec- 
tures found  such  great  favor  that  the  President  of  the 
Congregation,    Moses  Lackenbacher,    a    man    of    great 
wealth  and  influence  in  Hungary,  not  only  offered  him 
his  hospitality  for  three  weeks,  but  promised  to  secure 
his  election  as    Rabbi  of   the    district  of  the  Somogy, 
which     was    an    important    and    influential     position. 
But,  alas!   the  words  of  the  Psalmist  proved  once  more 
to  be  true:    "  Do  not  put  your  trust   in  nobles,  in    the 
son  of  man,  in  whom  there  is  no  salvation."    (Ps.  14: 
63.)     The  friend  turned  a  foe.      After  Chorin' s  depart- 
ure, Lackenbacher  we^t  on  a  business  trip  to  Pressburg, 
where    the    hatred    against    progress  and    reform    was 
fierce,    and  the   leaders  of  Judaism  there  succeeded  in 
influencing  him  against  Chorin  to  such  an  extent,  that, 
instead  of  working  in  the  Somogy  in  lavor  of  Chorin, 
he  did  all  in  his  power  against  him,  in  consequence  of 
which  Chorin  failed  to  be  elected.      But  greater  troubles 
were  in  store  for  our  Reformer. 

In   the   year   1803  he  published   another   book  at 
Prague  under  the  title,  "  Emek  Ha-Schaveh,"  which 


72  REFORMED    JUDAISM. 

Fiierst  translates,  "Reconciliation  of  Faith  with  Prac- 
tical Life,"  a  philosophical  treatise.  It  is  divided  into 
three  parts,  "  Rash  Aniana;  Neshaina  Chajah;  Diratli 
Aron."*  In  this  book  Chorin  accnses  the  Rabbis  who 
prolong  the  service  in  the  Synagogne  by  their  loud 
recitation  of  a  large  part  of  the  prayer  "Shema,"  of 
making  the  service  tedious  to  the  people.  He  shows 
in  the  work  his  acquaintance  with  the  rudiments  of 
astronomy,  geography,  physics,  grammar,  things 
which  were  a  terra  incognita  at  that  time  to  the 
Rabbis  in  Hungaria.  Chorin's  opinion  on  the  princi- 
ple of  the  "oral  law"  (Thora  She-bal-peh)  of  tradi- 
tion, in  the  third  part  of  this  book,  is  very  important. 
He  gives  as  a  reason  why  the  old  teachers  and  scribes 
did  not  write  down  the  "oral  law,"  the  fact  that  by 
doing  so  they  would  have  prevented  the  teachers  and 
Rabbis  of  later  times  and  coming  ages  from  making 
new  laws  or  establishing  changes  and  innovations  in 
accord  with  the  exigencies  and  wants  of  new  epochs. 
This  conception  is  a  full  justification  of  the  introduc- 
tion of  reforms,  and,  coming  as  it  did,  from  a  Rabbi 
in  Hungary,  eighty-six  years  ago,  is  remarkable  in- 
deed. He  tried  also  to  prove  in  the  same  work  that 
the  study  of  philosophy  is  by  no  means  incompatible 
with  the  Talmud,  and  that  often  the  noblest  lessons 
were  conveyed  in,  apparently,  very  insignificant  pas- 
sages of  the  Talmud.  He  tried  also  to  interpret  phil- 
osophically the  Kabbala.  Theoretically  not  opposed 
to  the  Kabbala,  he  most  emphatically  denounces  "the 
mob,  who  believe  that  there  are  men  who,  by  means 
of  senseless  combinations  of  spoken  or  written  letters, 
are  capable  of  forcing  the  laws  of  nature  to  be  changed 
from  their  regular  course.  It  is,  however,"  he  con- 
tinues, "clear  that  this  belief  is  incompatible  with 
sound  reason;  for  'shall  the  axe  boast  over  him,  that 
heweth  therewith?"  (Isaiah  10.15.)  The  fact  that 
the  Talmud  speaks  of  the  efficacy  of  amulets  (Sabbath, 


i  "Principle  of  faitl'.,  livingsoul,  dwellingof"  Aron  are  literal  trans- 
lations of  these  titles. 


ARON    CHORIN.  7;^ 

6r)  does  not  influence  Cliorin  in  the  least.  He  thinks 
that  such  efficacy  is  only  imaoinary  and  should  be 
ascribed  to  the  phantasy  of  the  patient. 

This  book,  which,  as  will  be  seen,  caused  Chorin 
annoyances  and  persecution,  is  well  recommended  by 
Rabbi  Moses  Muenz,  of  Altofcn,  and  by  Moses  Knnit- 
zer,  Rabbi  of  Ofen,  who  praised  Chorin  in  a  Hebrew 
poem  and  encouraged  him  to  continue  unterrified  in 
his  good  course.  It  is  probably  on  account  of  this 
and  because  of  Kunitzer's  decision  in  favor  of  the 
reformed  Prayerbook  of  the  Temple  in  Hamburg, 
(1819)  that  Graetz  represents  Kunitzer  as  a  "queer 
fellow"  and  a  '^fool."^ 

Chorin  had  intended  to  publish  a  second  edition  of 
the  book,  augmented,  revised  and  enlarged,  but  the 
orthodox  party  succeeded  in  preventing  its  publica- 
tion. The  copy,  prepared  as  it  was  for  the  printer,  is 
now  in  the  possession  of  Dr.  Immanuel  Loew,  Rabbi 
and  successor  of  his  father,  Leopold  Loew,  in  Szegedin. 

I  mentioned  before,  that  since  the  controversy  on 
the  sturgeon  Mordechai  Benet,  the  Chief  Rabbi  of 
:\Laehren,  had  changed  his  friendly  attitude  toward 
Chorin.  But  after  the  appearance  of  the  "  Ro.sh  Am- 
ana,"  he  took  the  part  of  an  open  enemy.  In  a  letter 
to  Chorin' s  Congregation  in  Arad  he  said  that  the  book 
contained  heresies  and  must  be  burnt.  The  Congrega- 
tion of  Arad,  however,  supported  their  Rabbi,  and 
demanded  of  the  Rabbi  of  Nickolsburg  proof  of  the 
heretical  character  of  the  book  in  qnestion.  But 
Mordechai  Benet' s  letter  sufficed  to  create  a  faction  in 
the  Congregation  opposed  to  Chorin.  One  fanatic,  a 
very  rich  and  influential  member  of  the  Congregation, 
became  the  leader  of  the  opposition  party  and  went  so 
far  in  his  bitterness  that  on  the  Sabbath  "vShubah'' 
(Sabbath  of  Penitence)  of  1804,  he  demonstrated  his 
feelings  of  penitence  and  contrition  by  uttering  the 
most  insolent  curses  against  the  Rabbi  during  his 
sermon   in   the  Svnagogue.      Several   members    of   the 


i  History  of  the  Jesvs,  XI  p.  421. 


74  REFORMED   JUDAISM. 

Congregation,  incensed  at  such  unprecedented  impu- 
dence, commenced  to  murmur  and  were  ready  to 
avenofe  the  insiilts  offered  to  their  beloved  Rabbi  and 
punish  the  desecration  of  the  Synagogue.  But  Chorm, 
hearing  the  murmuring  and  seeing  the  threatening 
storm,  ordered  the  Synagogue  to  be  closed  from  within 
and,  like  a  true  priest  of  peace,  pacified  his  Congrega- 
tion with  the  words  of  the  Psalmist:  "May  our  ene- 
mies curse,  thou,  O  God,  w-ilt  bless,"  (Psalm  109:28) 
and  continued  his  sermon. 

Such  occurrences  were  quite  frequent  in  the  his- 
tory of  the  Jewish-Reform  movement.  In  1871  I  was 
present  at  the  Heidenreuter  Synagogue  in  Berlin  when 
a  man  by  the  name  of  Lachman  loudly  cursed  my  late 
revered  teacher.  Dr.  Abraham  Geiger,  during  the  de- 
livery of  his  sermon.  On  April  3,  1842,  wdien  Geiger 
was  about  to  deliver  his  funeral  sermon  at  the  grave  of 
Heyman  Oppenheim  in  Breslau,  the  orthodox  mob, 
incited  against  Geiger  by  the  funeral  sermon  of  the 
"pious"  Rabbi  Tiktin,  who  preceded  Geiger,  screamed 
and  yelled  and  were  about  to  throw  Geiger  into  the 
grave.  He,  however,  like  a  true  follower  of  Aron, 
mindful  of  the  word  of  the  wise  Hillel,  "Love,  peace 
and  further  peace,"  did  not  insist  upon  the  right  to 
speak,  but  concluded  his  hardly  begun  eulogy  with 
the  words:  "I  do  not  want  to  disturb  the  rest  of  the 
dead.      Go  in  peace."  I 

All  attempts  at  conciliation  failed  until  the  leader 
of  the  opposition  declared  that  the  testimony  of  the 
Rabbi  of  Altofen,  relative  to  Chorin's  book  would 
satisfy  him.  On  August  8,  1805,  the  Rabbi  of 
Altofen  gave  his  opinion  to  the  effect  that,  while  the 
author  of  the  "Rosh  Amana"  had  written  some  things 
which  must  appear  strange  to  the  mob  and  concerning 
which  disputes  had  arisen  in  centuries  gone  by,  he  is 
unable  to  find  heresies  in  the  book  and  holds,  that,  the 
Congregation    of   Arad    is   in  duty  bound  to  honor  and 

i  See  my  "Al)raham  Geiger  als  Refonnator  desjudenthum's,"  p. 
71,  Tvoebaii,  1S79. 


AKOX    CHORIN.  75 

respect  their  Rabbi.  But  this  docuiiieiit,  though  made 
out  by  Rabbi  Moses  Muentz,  was  uot  signed  by  him. 
While  kindly  disposed  towards  Chorin,  he  was  so  niueh 
belabored  In-  Chorin' s  enemies,  that  he  wanted  if 
possibly  to  remain  neutral.  The  orthodox -party  insisted 
on  his  condemnation  of  the  book  and  the  infliction  of 
an  exemplary  punishment  upon  the  author.  He  then 
invited  two  fanatic  Rabbis  of  Assod  and  Zsambek  to 
come  to  Altofen  on  September  i,  1805,  in  order  to 
sit  in  council  over  Chorin,  who  was  also  summoned. 
The  opposition  party  in  Arad  was  represented  by 
three  meml)ers.  The  Rabbi  of  Altofen  did  not  ap- 
pear at  the  meeting.  The  narrow-minded  Rabbi 
Samuel  Butschowitz,  of  Assod,  announced  to  Chorin, 
who  was  received  in  the  yard  of  the  Synagogue  with 
insults,  that  unless  he  recanted  his  heresies  set 
forth  in  his  book,  his  beard  would  be  cut  off.  In 
vain  Chorin  asked,  that  the  passages,  upon  which 
the  charge  of  heresy  was  based,  be  pointed  out. 
Disgusted  he  signed  the  following   words: 

''Having  been  informed  that  my  book,  'Emek 
Ha-Shave'  has  created  an  excitement  among  some 
Rabbis,  I  declare,  that  I  submit  my  opinions  to  the 
judgment  of  the  sages  of  the  present  time.  Altofen, 
September  2,    1805.      Aron  Chorin." 

It  was  a  great  mistake  on  his  part  that  he  went 
to  Altofen  at  all,  as  he  must  have  known  the  character 
of  his  self-constituted  orthodox  tribunal.  Every 
recantation  is  an  error. 

After  leaving  his  inquisitors  he  was  received  by  a 
volley  of  stones  from  the  promising  youth  of  the 
Jewish  communit)-  of  Altofen.  His  wise  judges 
usurped  also  the  right  to  reduce  his  salary,  although 
the  Congregation  of  Arad,  paid  it.  I  mention  this  in 
order  to  show  the  mean,  contemptible  and  vindictive 
spirit  which  animated  those  watch-dogs  of  Zion,  who, 
not  content  with  his  recantation,  tried  to  starve  a 
poor  colleague,  who  had  to  support  on  a  small  salary 
a  family  of  seven  children.  But  they  did  not  succeed  in 
their  nefarious  scheme.      The  Conofreoration  of  Arad  in- 


76  REFORMED   JUDAISM. 

digiiantly  refused  the  verdict,  and  bitterly  reproached 
the  RaV^bi  of  Altofeii  on  account  of  his  duplicity. 
Chorin  at  last  did  the  right  thing  by  appealing  to  the 
Hungarian  Government,  (Statthalterei,)  and  request- 
ing the  same  to  annul  the  verdict  of  the  Rabbinical 
tribunal,  in  which  appeal  he  was  successful.  Not 
only  did  the  Government  cancel  the  decision  of  the 
Rabbis,  (June  24,  1805),  but  sentenced  the  ringleaders 
of  Chorin' s  opponents  to  pay  the  cost  of  the  law  suit. 
Chorin  pardoned  his  enemy  and  declined  to  accept  the 
payment  of  expenses.  But  it  was  no  victory  for 
Chorin,  as  the  sentiment  of  the  Hungarian  Jews  was 
against  him,  and  his  opponents  in  Arad  were  by  no 
means  conciliated.  In  order  to  be  free  from  annoyances 
and  in  deference  to  his  aged  father,  Chorin' s  pen 
rested  for  about  ten  years. 

It  rested  but  it  rusted  not.  For  on  October  18, 
1 818,  the  famous  Temple  in  Hamburg  was  dedicated 
and  a  reformed  ritual  with  German  prayers  and 
hymns  accompanied  by  the  organ,  and  sermons  was 
introduced.  The  prayers  concerning  the  coming  of  a 
personal  Messiah  were  partly  omitted,  partly  modified 
in  accord  with  the  requirements  of  the  new  age.  This 
induced  the  Rabbinical  College  of  Hamburg,  composed 
of  the  Rabbis  Baruch  Meyer,  Moses  Jacob  Jafe  and 
Michael  Speier,  not  only  to  publish  an  interdict  against 
the  new  ritual  on  account  of  its  innovations,  but  to 
prevail  on  the  Senate  of  Hamburg  to  close  the  Temple. 
The  consequence  was,  that  the  different  Rabbinical 
authorities  ol  Europe  were  asked  by  the  officers  of  the 
new  Temple  in  Hamburg,  to  give  their  opinions  on  the 
justification  of  these  Reforms.  Chorin,  in  spite  of  his 
sad  experiences  a  decade  ago,  had  the  courage  to  en- 
dorse most  of  those  Reforms.  (April  7,  1818.)  Moses 
Kunitzer,  of  Ofen,  and  two  Italian  Rabbis,  Shem-Tob 
Samun,  of  Livorno,  and  Jacob  Vita  Recanati  also  ex- 
expressed  themselves  in  favor  of  the  Reforms.  These 
opinions  were  published  by  Elieser  Liberman,  of 
Austria,  w^ho  added  them  to  his  own  arguments,  under 
the  name  "Nogah  Zedek"  and    "Or  Nogah."  (Dessau, 


ARON    ClIOKIN'.  77 

1818.)  In  consequence  of  this  the  Rabbis  of  Ham- 
burg asked  the  opinions  of  other  Rabbis  and  these 
were  published  under  the  name  "Eleh  Dibre  Habrith," 
(Altona,  18 1 9;)  and  transhited  in  a  German  extract  by 
Shalom  Kohen,  who  himself  was  a  Reformer.  The 
opponents  of  Reform  had  no  men  in  their  own  ranks 
capable  of  translating  those  Rabbinical  opinions  into 
German.  Following  are  the  names  of  the  Rabbis  who 
condemned  the  Reforms  of  the  "Hamburg  Temple:" 
Salomon  Cohen,  of  Fuerth,  Hertz  Schoyer,  of 
^lainz;  Moses  Szopher,  of  Pressburg;  Mordechai 
Benet,  Chief  Rabbi  of  Maehren;  (Nickolsburg;)  Rabbis 
of  Prague,  (Elieser  Plekeles,  Samuel  Landau,  Levin 
Melisch;)  Rabbi  Elieser,  of  Trietsch,  Rabbi  Abraham, 
of  Bresslau;  R.  Elieser  Levi,  ofTriest;  Akiba  Eger, 
of  Posen;  Aron  Joschany,  of  Ravitsch;  Rabbi 
Maseltob,  of  Modena,  Italy;  the  Rabbis  of  Padua 
(Mnachem  Asaria  Castelnuovo,  Jacob  Ascher  Luzzatto, 
Israel  Mordechai  Cunion, )  ]^Ioses  Ahage,  Rabbi  of 
Mantua;  Rabbi  Samuel,  of  Amsterdam;  the  Rabbis  of 
Livorno,  (Salomo  David,  Chajim  Malach  and  ten 
more  signatures. )  ^  Rabbi  Moses  Tobias,  of  Hanau; 
Rabbi  Jacob,  of  Lissa;  Rabbi  Hirsch  Katzenellenbogen, 
of  Winzenheim,  a  member  of  the  consistorv  in  Ober- 
Elsass.  Moses  Szopher,  Elieser  of  Trietsch  and 
Mordechai  Benet  sent  each  two  letters.  The  language 
used  by  these  Rabbis  is  not  very  polite.  Cohn,  of 
Fuerth  accuses  the  Reformers  of  arrogance  and  atheism 
and  applies  to  them  the  words  of  Isaiah;  "When  ye 
make  manv  prayers  I  shall  not  hear,"  (I,  19,)  which 
that  prophet  applies  to  murderers  only,  "whose  hands 
are  full  of  blood."  The  fact  that  the  Temple  people 
had  no  services  on  week  days  was  sufficient  for  the 
Rabbi  of  Fuerth  to  advise  them  not  to  have  any 
service  at  all.  In  the  same  strain  continues  Moses 
Szopher:  "Oh  that  they  would  abstain  from  all  wor- 
ship."     He    calls    the    Reformers    "infidels,"    "small 

i  It  must,  however,  be  remarked,  that  not   all    the    signers  were 
Rabbis.     Many  of  them  were    "Dajanim."     (Assessors.) 


78  REFORMED   JUDAISM. 

foxes  wliich  destroy  the  vineyards."  His  objection  to 
an  organ  or  other  nuisical  instrument  is  based  on  the 
fact  that  on  account  of  our  mourning  over  the  destruc- 
tion of  the  Temple  in  Jerusalem,  music,  as  expressive 
of  joy  and  pleasure,  must  be  excluded  from  the 
Synagogue.  But  from  this  point  of  view  R.  M'oses 
ought  to  have  objected  to  music  at  home  and  in 
concerts.  His  argument  for  the  retention  of  the 
Hebrew  language  in  the  Synagogue  to  the  exclusion  of 
any  other  language  is  amusing.  "In  court,"  he  says, 
"when  appearing  before  the  king  we  have  to  converse 
according  to  etiquette  in  the  language  of  the  king,  not 
in  our  own,  though  the  king  might  understand  it. 
Now  God's  language  is  Hebrew,  hence  Hebrew  must 
be  the  language  of  prayer."  The  good  Rabbi  had 
only  forgotten  to  prove  that  Hebrew  is  God's  language. 
We  would  have  expected  a  better  argument  from  the 
President  of  the  largest  Rabbinical  school  of  his  age. 
The  Chief  Rabbi  of  Maehren  brings  forth  a  remarkable 
"historical"  fact,  which  if  true,  would  furnish  new 
material  to  the  modern  anti-Semites.  He  claims  that 
the  Jews  had  been  expelled  from  Spain  and  Portugal 
on  account  of  their  Reformatory  inclinations.  How 
religious  fanaticism  can  dim  the  judgment  of  men  is 
best  proven  by  his  harsh  and  unjust  words  against 
Aron  Chorin,  At  the  conclusion  of  his  "opinion,"  he 
said,  "as  to  the  approbation  of  the  RablDi  of  Arad, 
Rabbi  Aron  Chorin,  who  spoke  favorably  of  the  Ham- 
burg Reforms,  far  be  it  from  us  to  accept  from  him 
any  teachings  concerning  religious  matters,  as  this  man 
po-sesses  only  a  very  moderate  knowledge  of  Talmud 
and  Rabbinism  and  devotes  his  time  to  worldly 
sciences  only."  This  was  written  December  31,  1818. 
But  the  same  Rabbi,  Mordechai  Benet,  in  a  letter  of 
March  23,  1793,  twenty-five  years  before  this  time,  be- 
stowed upon  Chorin  the  epithets,  "a  great  and  promi- 
nent Rabbi;"  the  "light  of  Israel,"  the  "right 
pillar."  But  so  it  was  at  all  times,  that  "Ssineah 
Mkalkeleth  Hashurah,"  (Hatred  clouds  the* judg- 
ment.)    R.    Mordechai    Benet's  argument    against  the 


ARON    CHOKIX.  79 

use  of  German  or  the  veruacular  in  the  prayer-book 
is,  to  say  the  least,  very  peculiar.  "The  psalms," 
he  argues,  "must  be  recited  in  Hebrew,  because  the 
sense  of  some  verses  can  be  explained  indifferent  ways 
while  the  translation  admits  of  but  one  sense  only."  * 
He  also  claims  that  the  use  of  music  during  divine 
service   is   inadmissible  because  it  disturbs  the  worship. 

The  Rabbis  of  Prague  decided  that  the  Hamburg 
Temple  people  "were  neither  Jews  nor  Christians,  but 
individuals  without  faith,  whose  prayers  were  sinful  and 
whose  only  purpose  in  introducing  Reforms  was  to 
make  themselves  liked  among  the  Christians." 
(January  i,  1819.)  A  quarter  of  a  century  later,  in 
1844,  no  less  a  personage  than  the  celebrated  Rabbi, 
Salomon  Jehuda  Rapoport,  of  Prague,  was  not  afraid 
to  eive  officiallv  the  following  decision: 

"Those  Reformers  who  pray  in  German  and 
abandon  the  Hebrew  language  are  our  brethren,  inas- 
much as  in  doing  so  they  have,  as  is  well  known,  not 
violated  the  precepts,  which  are  contained  in  the 
Mishna  and  in  the  casuists."  f  E.  Elieser,  of  Trietsch, 
calls  the  Temple  people  "apostates'  and  'Chorin  a  man 
who  intends  to  tear  down  entirely  the  barriers  and 
bounds  of  the  ancient  teachers."  Sarcastically  he  al- 
ludes to  the  fact  that  the  Reformers  had  to  go  to 
Hungary  and  Italy  for  the  sake  of  getting  approbation  and 
with  respect  to  them  he  applies  the  rather  strong  passage 
of  the  Talmud,  "Harozeh  Leshaker  Jarchik  Edatho," 
(He  who  intends  to  lie  looks  for  witnesses  from  a  far 
distance.)  He  also  advises  the  Hamburg  Rabbis  to 
prevail  upon  the  Senate  of  Hamburg  to  close  the 
Temple  of  the  Reformers,  and- — I  use  his  own  expres- 
sion—  "to  paralyze  the  arm  of  the  evil-doers."  He 
says,  he  will  pray,  that  God  may  overthrow  those 
blasphemers,  who  threaten  to  shake  the  pillars  of  our 
holy    religion.      (January    lo,    1819.)      In    his    second 

♦See:    Weil  "Aron  Chorin,"  page  59. 

t  Rabbinische   Gutachten   ueber   die   Beschneidunt^,    Frankfurt, 
1S44,  page  120. 


8o  RKKORMKD   JUDAISM. 

letten-  he  is  nntch  exasperated  on  account  of  a  pamphlet 
by  Lazar  Riesser  of  Altona,  the  son-in-  law  of  Raphael 
Kohn,  and  father  of  the  famous  lawyer  Gabriel  Riesser. 
This  pamphlet  was  published  in  the  form  of  an  "Open 
letter  to  my  co-religionists  in  Hamburg."  f  It  not 
only  defends  the  Reforms  but  deals  harshly  with  the 
Hamburg  Rabbis,  who  oppose  them.  They  are  called 
"hypocrites  and  tartuffes"  who  "sow  discord  in  Israel, 
and  bar  the  way  to  the  sons  of  those  who  are  anxious 
to  return  to  the  grace  of  the  father."  Riesser  compares 
the  devotion,  order  and  decorum  reigning  supreme  in 
the  Hamburg  Temple  with  the  disorder  and  noise  in 
the  Synagogues.  Such  words  spoken  in  elegant  Ger- 
man by  a  man  whose  scholarship  was  recognized,  and 
whose  family  connections  were  imposing  to  both  parties, 
could  not  fail  to  create  a  sentiment  in  favor  of  the  new 
movement,  the  more  so,  as  truth  was  on  his  side.  Rabbi 
Elieser,  of  Trietsch  was  especially  incensed,  because  in 
order  to  give  his  pamphlet  a  larger  circulation,  Riesser 
published  it  in  German.  Here  again  we  find  proof  of 
the  partiality  pervading  Graetz's  "History."  He  de- 
clares that  Riesser' s  motive  in  publishing  his  pamphlet 
was  revenge  against  the  Rabbis  of  Hamburg.  I  Why, 
is  it  so  unlikely  that  Riesser  spoke  as  he  did  from  con- 
viction ?  Suppose  somebody  should  say  that  all  the 
Rabbis  who  opposed  the  Hamburg  Temple  Reforms 
were  actuated  by  personal  motives  ?  Would  that  be 
unbiased  history?  No!  it  would  be  "Tendenz- 
Geschichte."      (Partisan  History.) 

Aside  from  this,  it  is  next  to  impossible  for  the 
historian  to  trace  men's  motive  of  a  fact.  It  is  wrong- 
ing the  dead,  who  have  no  chance  to  defend  themselves, 
for  a  historian  to  speak  with  certainty  of  their  motives. 
The  wrong  is  greater,  when  as  in  the  present  case,  the 
motive  is  represented  as  bad.  Or  does  Joshua  Ben 
Prachia's  maxim  "Judge  every  man  charitably,  kindly 
and  favorably,"  (Abot  I,  6,)  not  apply  to  the  historian? 


+  An  meine  Glaubensgenossen  in  Hamburg,  1819. 
J  Hist,  of  the  Jews  vol.  XI,  p.  423. 


AROX  CHORIN.  8t 

I  dwelt  at  some  length  on  the  "decisions"  of  the 
recognised  European  authorities  of  those  days  concern- 
ing the  Hambiirg  prayer-book,  in  order  to  demonstrate 
to  the  Jews  of  America,  that  the  so-called  conservative 
Congregations  and  Rabbis  of  this  country  are  to  some 
extent  included  in  those  bulls  and  excommunications. 
For  the  Reforms  of  the  Hamburg  Temple  of  1818 
have  been  introduced  in  almost  every  conservative 
Synagogue  of  this  country.  The  prayer-book  of  Dr. 
Jastrow  and  Dr.  Szold,  which  is  considered  conserva- 
tive in  America,  goes  further  in  its  expression  of  the 
principles  of  Reform-Judaism  than  the  old  prayer-book 
of  the  Temple  in  Hamburg.  This  proves  that 
"hersey"  is  in  the  main  a  question  of  chronology  and  of 
geography.  The  heretics  of  fifty  years  ago  are  the 
saints  of  to-day,  and  those  who  are  considered  conserva- 
tives Jews  in  this  country  are  numbered  among  the 
radicals  by  the  conservatives  of  the  Samson  Raphael 
Hirsch,  Hildesheimer  and  Lehman  type  in  Germany. 
Whenever  controversies  are  necessary,  let  us  therefore 
be  more  tolerant  and  less  bitter.  Fortiter  in  re, 
suavitcr  in  modo. 

After  this  digression  let  us  return  to  Chorin.  No 
sooner  was  it  known  that  his  '"decision"  favored  the 
Reforms  of  Hamburg,  when  Rabbi  Muenz  of  Altofcn 
directed  a  strong  missive  to  Chorin,  in  which  he 
placed  the  alternative  before  him,  either  to  recant  his 
opinion  or  to  lose  his  position  as  Rabbi.  Chorin  was 
poor,  the  father  of  a  large  family,  and  well  aware  of 
the  fact,  that  he  conld  not  expect  under  the  circum- 
stances to  get  another  position.  He  would  not  permit 
his  family  to  starve  on  account  of  his  advanced  ideas, 
and — recanted  in  February,  1819.  Who  will  condemn 
him  ?  Has  Prof.  Graetz  a  right  to  call  him  on  this  ac- 
count "an  insincere  character?"  *  And  what  did 
recantations  ever  amount  to  ?  Ask  the  annals  of 
history.  Galileo  may  recant,  but  his  lips  nevertheless 
drown  the  clanking  of  the  chains,  however  faintly  they 

*  History  of  the  Jews,  XI,  p.  421. 


82  RKKORMHD   JUDAISM. 

quiver,  "e  pur  si  muove."  (and  still  she  moves.)  In- 
deed but  a  year  later,  Chorin  reaffirmed  his  views  in 
the  "approbation"  on  the  Hamburg  Temple  Re- 
forms, in  a  book  entitled,  "A  Word  at  the  Right 
Time."  *  This  book  is  divided  into  two  parts:  Gate 
of  the  doctrine,  containing  the  duties  to  our  fellow- 
men,  no  matter  whether  Jews  or  Gentiles;  gate  of  wor- 
ship, in  which  Chorin  advocates  a  Reform  of  the 
divine  service,  on  the  basis  of  his  "decision"  in  the 
matter  of  the  Hamburg  Temple-Reform.  He  is  the 
first  Rabbi  who  attempts  to  justify  Reforms  by  citing 
Talmudical  passages,  and  the  utterances  of  Rabbinical 
authorities.  This  method  which  has  been,  and  is  to  a 
great  extent  still  followed  by  progressive  Rabbis,  at- 
tacks the  Talmud  with  the  Talmud,  and  wages  war 
against  orthodoxy  with  its  own  weapons;  thus,  on  the 
one  hand  sustaining  the  claims  of  modern  Judaism  by 
arguments  from  the  armory  of  the  Talmud,  but  on  the 
other  pre-supposing  the  authority  of  the  Talmud.  It  is 
rather  poor  policy  for  Reform-Judaism  to  play  the  part 
of  the  beggar  of  alms  from  orthodoxy.  Geiger  was 
the  first  to  see  this  and  to  place  Reform-Judaism  on  an 
independent  footing,  on  the  basis  of  science  and  histori- 
cal criticism. 

Chorin  closes  his  pamphlet  with  an  appeal  to  the 
Rabbis  (pages  55-61),  urging  upon  them  to  be  tolerant, 
warning  them  most  impressively  against  persecution, 
and  imploring  them  to  further  agriculture  and  trade 
among  the  Jews.  M.  L.  Biederman,  of  Pressburg,  be- 
came Chorin' s  friend  and  admirer,  and  the  progressive 
party  among  the  Jews  in  Pressburg  and  Vienna  were 
urged  by  their  friends  in  Germany  to  further  Chorin' s 
interests  in  every  respect.  The  consequence  was,  that 
the  Censor,  Loeb  Hatzfeld,  of  Vienna,  translated 
Chorin' s  "Word  at  the  Right  Time,"  into  German 
and  had  it  printed.  Had  it  not  been  for  the  political 
state  of  affairs  in  Hungary,  Chorin  would  have  been 
elected  preacher  in  Vienna.      Rabbi  Mordechai    Benet 

*Dabar  Beitto,  Vienna,  1820. 


ARON    CHORIN.  83 

had  prevented  the  introduction  of  the  Hamburg  Temple 
Ritual  into  Vienna.  Chorin's  suggestions  had  no 
little  influence  towards  establishing  the  present 
"Wiener  Cultus,"  which,  while  not  based  on  the 
principles  or  Reiform-Judaism,  is  a  great  improvement 
on  the  orthodox  style  and  is  now  introduced  in  hundreds 
of  Jewish  Congregations  in  Austraia,  Hungary.  The 
decision  of  the  Vienna  Congregation  to  have  marriage 
ceremonies  performed  by  the  preacher,  was  also  Chorin's 
work. 

Chorin's  'Word  at  the  Right  Time, "shared  the 
fate  of  the  prophet  who  is  the  more  appreciated  abroad, 
the  less  he  is  recognized  at  home.  While  in  Hungary 
the  pamphlet  would  have  been  excommunicated  had  it 
not  been  for  ^^lichacl  Lazar  Biederman's  influence,  it 
created  a  sensation  in  Germany  from  the  fact  that  its 
author  was  a  Rabbi.  The  advocacy  of  ''Reform"  by 
merchants,  (Friedlaender,  Jacobsohn, )  teachers  and 
preachers,  (Zunz,  Salomon,  Kley,  Wolf.  Guensburg, 
Auerbach,  Bendavid,)  was  a  matter  of  daily  occurence, 
but  to  see  "Reform"  defended  with  Rabbinical 
weapons  was  unheard  of  before,  and  it  was  a  great  and 
pleasant  surprise  to  all  the  friends  ot  "Reform." 
Israel  Jacobsohn  sent  Chorin  a  tabatiere  as  a  token  of 
appreciation,  and  assured  him  of  his  esteem  and  friend- 
ship. The  Government  of  Baden  asked  for  the  opinion 
of  Chorin  "as  to  what  belonged  to  the  duties  of  a  Rabbi 
and  what  has  been  done  in  Austria  towards  an  im- 
provement of  the  Jewish  cult  ?" 

In  June  23,  1820,  the  new  Temple  in  Karlsruhe 
was  dedicated  and  therefore  the  Government,  which 
favored  a  Reform  movement  among  the  Israelites,  but 
wanted  to  do  full  justice  to  all  its  Jewish  subjects, 
ordered  Banker  Haber,  the  agent  of  the  Government, 
and  President  of  the  Congregation,  to  communicate 
with  Chorin. 

Chorin  requested  his  friend  Hatzteld  in  Vienna  to 
answer  the  second  question,  while  he  tried  to  give  a 
satisfactory  reply  to  the  first  in  a    pamphlet  "Iggereth 


84  REFORMED   JUDAISM. 

Elassaf.":^       The  drift  of  his  answer  is,    that    the  laws 
of   the    Thora    can    be     temporarily     suspended    by    a 
religious    body.      The    so-called    customs    and   usages, 
however,  can  be  abolished  even    by    the    Government, 
provided  Jewish  experts  and  scholars  favor  such  aboli- 
tions.     It    was    a  good  thing  that   the   small    Govern- 
ments   of   Germany,    (Baden,    Anhalt,    Braunschweig, 
Hessen,    Oldenburg,   Schwaben,   Thueringen,    Hessen- 
Darmstadt,)  have,  as  a  rule,  taken  kindly  to  the  intro- 
duction of  Reforms  in  Judaism.      For  without  this  sup- 
port   the  success    would    have  been    questionable    be- 
cause   the  movement  was  in  its    infancy.      To-day  the 
Reformers  would  be  the  first  to  oppose   even  the   most 
favorable  interference  of  the  Government.      Wherever 
ideal  aims  are  at  stake,  the  words  of  the  psalmist  must 
hold  good:      "In  the  sweat  of  thy  brow  shalt    thou  eat 
thy  bread;"  through    struggles,    and  not  seldom  hotly 
contested  ones,  we  should  gain    to  victory.      What  we 
conquer  inch  by  inch  will  be  a  lasting  gain.      This  has 
been  proven  in  the  wonderful  success  and   astonishing 
achievements    of    the     Jewish-Reform    movement    in 
America.      Nowadays  it  is  in  Germany  and  Austria  the 
orthodox  party  that  finds  favor  with  the  Governments, 
and  it   is    not    slow    in    using    its    influence    with   the 
Government  towards  checking  Reform,  wherever  there 
is  a  chance  to  do  so.      It  is  better   so   than   vice  versa. 
For,  "not  by  physical  force,    not    by    material    power, 
but  by  my  spirit  says  God."      (Zach.,  4-6.) 

Chorin  was  strongly  in  favor  of  a  "synod"  with 
jDower  to  decide  questions  concerning  the  Jewish  relig- 
ion and  its  relation  to  the  exigencies  of  the  new  age. 
He  said  among  other  things  that  a  synod  could  permit 
writing  or  travel  on  the  Sabbath. f  In  1837  Chorin 
published  a  pamphlet  "Hillel,"  which  is  divided  into 
three  parts,  to-wit:  Humanity  and  love  of  self;  laws  of 
Moses  concerning  our  duties  to  our  fellow  men,  irre- 
spective of  creed ;  comments  on  the    thirteen  articles  of 

*Prag,  1826,  M.  I.  Landau,  pages  28-46. 
t  Zir  Noam,  Prag  1831,  M.  I,  Landan. 


ARON    CHOKIX.  85 

creed.  His  ideas  on,  or  rather  a^i^ainst,  fasting  are  re- 
markable indeed,  (pp.  46-47.)  On  page  90  he  says, 
"that  according  to  the  Talnmdical  principle,  all  those, 
who  believe  in  Cyod  and  His  Revelation,  will  share  the 
blessings  of  eternal  salvation.*  On  pages  160  and  161 
he  invests  every  Sanhedrin  with  the  right  to  change 
or  to  institnte  ceremonies  in  accord  with  the  reqnire- 
ments  of  time  and  circumstances.  (Dent,  17,  it.) 
The  first  Synod  in  Leipzig,  (1869,)  and  the  second  in 
Augsburg,  (1871,)  would  have,  it  seems  to  me,  fully 
come  up  to  Chorin's  ideal.  Chorin  was  in  favor  of  rid- 
ing in  railroads  on  Sabbath-  and  Holidays,  of  a  Jew 
playing  the  organ  on  Sabbath,  of  shortening  the  time 
of  mourning  for  the  dead,  and  of  permitting  the  head 
to  be  uncovered  during  divine  service  in  the  Synagogue 
which  while  customary  in  almost  every  Reform  Con- 
gregation in  America,  is  even  to  this  very  day,  con- 
sidered an  unheard  of  heresy  in  Europe.  I  know  of 
only  one  Jewish  Temple  in  Europe  where  the  male 
worshipers  remove  their  hats  during  divine  service. 
This  is  in  the  Reform  Temple  of  Berlin  in  the  Johan- 
nisgasse,  where  Dr.  Holdheim  was  Rabbi,  and  where 
the  Sabbath  was  transferred  to  Sunday.  Chorin  was, 
like  all  idealists  and  enthusiastic  Reformers,  an 
optimist,  and  the  first  Rabbi  who  called  attention  to 
the  necessity  of  elevating  the  Hungarian  Jewish  Con- 
gregations. He  deserves  the  same  recognition  on  ac- 
count of  his  labors  in  the  cause  of  the  emancipation  of 
the  Jews  of  Hungary.  The  Pressburg  clique,  did  not 
even  desire  a  thorough  and  total  emancipation,  as  Moses 
Szopher  was  afraid  lest  such  a  consummation  might 
deal  a  deadly  blow  to  the  rule  of  uncompromising, 
fanatic  orthodoxy,  who.se  representative  he  was.  We 
find  analogous  ca.ses  in  Jewi.sh  history  in  France  in 
1789,  and  long  before  that  time  in  Holland.  Owing 
to  Chorin's  influence,  Arad  could  boast  in  December, 
1832,  of  no  less  than  fifty-nine  Jewi.'^h  handicraftsmen, 

*  Sanhedrin  105,  see  Zunz:     Zur  Gaschichte  und    Literatur,  page 
3S5. 


86  KKKORMED   JUDAISM. 

representing  almost  every  trade.  This  Congregation 
possesses  to-day  one  of  the  best  Jewish  schools  in 
Hnngary.  Chorin  had  to  nndergo  great  and  fierce 
struggles  in  promoting  this  school.  At  that  time  only 
three  large  Congregations,  Pressburg,  Altofen  and 
Pesth  supported  schools.  Chorin  could  not,  however, 
succeed  in  introducing  his  strongly-  advocated  Re- 
forms in  his  own  Synagogue.  His  advice  was  sought 
for  from  outside  by  men  like  IMoses  Israel  Landau  and 
Peter  Beer  of  Prague.  The  former  was  the  editor  of 
the  periodical  "Bikkure  Ittim,"  (first  ripe  fruits  of  the 
times,)  published  in  Vienna.  These  two  men  had 
formed  a  "Society  for  the  elevation  and  improvement 
of  the  worship  in  Prague."  Chorin  recommended  the 
introduction  of  the  organ.  In  a  letter  of  June  i6,  1835, 
he  writes: 

"I  hear  good  news  from  Prague.  In  September  the 
new  Temple  will  be  opened  and  the  celebrated  Dr. 
Zunz,  of  Berlin,  is  appointed  as  preacher.  I  hope  this 
Temple  will  tend  towards  the  true  glorification  of  the 
worship.  In  Vienna  they  have  only  beautified,  not 
essentially  improved  the  divine  service.  If,  as  I  hope, 
they  will  carry  out  in  Prague  my  suggestions,  their 
Temple  will  become  the  pattern  for  less  wealthy  Con- 
gregations that  cannot  afford  to  imitate  the  glittering 
pomp  of  Vienna." 

In  1803  Choiin  composed  "Selichoth,"  (prayers 
of  penitence,  )and  became  the  only  composer  of  Selichoth 
in  Hungary.  They  were  printed  at  Ofen,  in  1819. 
Chorin  also  introduced  the  performance  of  the  marriage- 
ceremony  in  the  Synagogue.  Marriage-ceremonies 
were  performed  according  to  old  orthodox  custom  in 
the  yard  of  the  Synagogue  or  on  the  street.  In  1868, 
I  saw  my  former  teacher.  Dr.  Israel  Hildesheimer,  the 
present  leader  of  the  new  orthodoxy  in  Berlin,  per- 
forming a  marriage-ceremony  on  the  street  in  Eisen- 
stadt  Hungary.  .In  1827,  Chorin  delivered  the 
prayer  for  the  emperor  and  country  in  the  German 
language.  In  1839  Chorin  advocated  Congregational 
singing    and    the    use    of  the  organ.      In  1840,  he  had 


AROX    CHORIN.  87 

after  all  these  struggles  the  great  satisfaction  of  hear- 
ing the  stirring  peals  of  the  organ  resonnding  every 
Sabbath  in  his  Synagogue. 

The  introduction  of  the  organ  into  the  Synagogue 
of  Arad  in  1840  must  be  looked  upon  as  a  very  im- 
portant step  towards  Reform.  Some  readers  of  this 
book  may  not  feel  inclined  to  think  so,  from  the  fact 
that  the  organ  is  introduced  into  a  number  of  orthodox 
S>nagogues  of  America.  But  America  in  1892  is  not 
what  Europe  was  in  1840.  The  following  facts  will 
prove  my  assertion.  In  Vienna,  with  a  Jewish  com- 
munity of  100,000  souls  there  is  even  to-day  not  one 
Jewish  house  of  worship  in  which  there  is  an  organ. 
Dr.  Guedeman,  preacher  of  the  Vienna  Temple  in  the 
"Leopoldstadt,"  in  1871  denounced  an  organ  in  the 
Synagogue  ''as  the  worst  kind  of  idolatry,"  and  com- 
pared it  with  Simri's  act  of  the  most  shameful 
licentiousness.*  Professor  Graetz,  who  denies  the 
supernatural  origin  of  the  Pentateuch  in  the  first  two 
volumes  of  his  "History  of  the  Jews,"  strongly  opposes 
an  organ  in  a  Synagogue."!  Dr.  Israel  Hildesheimer, 
a  leader  of  orthodoxy  in  Germany,  publicly  revoked  a 
few  years  ago  his  Rabbinical  certificate  given  to  his 
disciple.  Dr.  Goldschmidt,  because  the  latter  favored  an 
organ  in  the  Synagogue.  Indeed  an  organ  in  the 
Synagogue  is  regarded  even  this  day  as  the  "Shibbolet" 
of  the  orthodox  and  Reform-parties  in  Germany. 

The  "Hirsch-Lehman-Hildesheimer"  school  de- 
clares a  Synagogue  in  w^hich  there  is  an  organ — "Anti- 
Jewish."  Wherever  in  Germany  in  the  last  two  de- 
cades an  organ  has  been  introduced  into  a  Synagogue, 
it  was  the  signal  for  a  split  in  the  Congregation  and 
for  the  establishment  of  a  new  orthodox  Congregation. 
In  the  Temple  of  Prague  the  organ  is  permitted  to  be 
played  on  week  days  only  at  weddings  and    similar  oc- 

*  See  Guedeman' s  sermon:    Jerusalem,    Opfer  unrl  Ort^el  Wien, 
1871,  (Herzfeld  und  Baur.) 

tSeevol.  XI  of  Graet/.'s  "History'"  and  my  "Graet?;'sGeschichtSi 
bauerei,"  Berlin,   18S0,  (Issleib.) 


88  RKFOKMED   JUDAISM. 

casioiis,  not,  however,  on  Sabbath- and  Holidays.];  In 
other  Congregations  of  Germany,  they  wonld  not  per- 
mit a  Jew  to  pla)-  on  the  organ  on  the  Sabbatli-  and 
Holidays.  They  have  therefore  as  a  rnle  Christian 
organists.  These  instances  show  the  importance  of 
the  introdnction  of  an  organ  in  1840  by  Chorin  in 
Arad.  If  I  am  not  mistaken  this  was  the  first  organ 
introdnced  into  a  Synagogne  of  Anstria  -  Hnngary. 
From  a  letter  dated  1842  it  can  be  seen  how  optimistic 
Chorin  was  in  the  matter  of  the  Reform  of  worship. 
He  said  among  other  things:  "I  hope  to  introdnce 
(in  Arad),  the  Hambnrg  cnltus,  which,  however, 
takes  time,  as  we  have  not  the  prayer-  and  hymn 
books. ' ' 

It  speaks  well  for  Chorin  that  no  less  a  man  than 
Dr.  Leopold  Znnz  received  his  "Hattarath  Horaah" 
(diploma  of  Rabbi)  from  him.  It  was  dated  Arad, 
November  18,  1834.  It  shows  that  Znnz,  the  recog- 
nized nestor  and  pioneer  in  the  science  of  Judaism 
entertained  a  higher  estimate  of  Chorin  than  the  prej- 
udiced historian,  Graetz.  The  following  is  a  rendition 
into  German  of  this  document,  by  the  translator,  Johann 
Zimmerman,  in  Prague.  "I  offer  my  public  thanks  to 
God  for  having  fulfilled  my  cherished  wish,  that  the 
wise  men  in  Israel  should  emulate  our  great  Maimonides 
in  harmonizing  the  Mosaic  law  with  philosophy  and 
thus  fortifying  and  spreading  more  and  more  by  this 
means  truth,  peace,  goodness  and  virtue.  Praised  be 
God,  who  has  shown  me  such  a  pure  source  of  joy  in 
my  beloved  friend,  the  most  erudite  scholar  and  sage, 
Morenu,  Lippman  Znnz,  in  whom  are  united  thorough 
knowledge  of  Israel's  Thorah  with  other  disciplines  and 
branches  of  science.  Therefore  I  consecrate  him  to  be 
a  Rabbi  and  bestow  upon  him  the  authority  to  act  and 
decide  in  accord  with  his  wisdom  and  superior 
knowledge  of  the  Thorah  in  all  matters  relating  to 
what  is  permitted  or  prohibited,  particularly  consider- 
ing  marriage    and   divorce    according  to   the  laws  of 

*On  account  of  the  desecration  of  the  Sabbath. 


ARON    CHORIN.  89 

Moses.  Aside  from  this  he  takes  upon  himself  the 
duty  to  instruct  and  enlighten  the  Congregations  of 
Israel,  by  means  of  sermons,  in  the  fear  of  God  and  in 
the  duties  of  men,  in  order  that  they  may  draw  near  to 
God  and  practice  his  teachings  and  commandments. 

"May  our  Father  in  Heaven  assist  him  and  grant 
him  strength  in  his  office  so  that  it  may  accrue  to  his 
own  honor  and  to  the  honor  of  Israel  at  large. 

Arad,  November  18,  1834. 

Aron  Chorix,   Chief  Rabbi." 

It  is  a  pity  that  Zunz  did  not  stay  in  Prague 
longer  than  one  year.  He  left  because  the  Govern- 
ment had  subordinated  the  preachers  of  the  Reformed 
service  to  the  so-called  "Oberjurists,"  and  Zunz  was 
too  independent  to  permit  himself  to  be  harassed  by 
men  whose  superior  he  was  in  every  respect. 

In  the  pamphlet  "Jeled  Zekunim"  (child  of  old 
age),  which  Chorin  published  when  74  years  old,  he 
gives  a  kind  of  autobiography.  Once  more,  so  he  re- 
lates, iu  1827,  clouds  threatened  to  obscure  his  clear 
sky.  "A  rabbi  took  it  upon  himself  to  incite  a 
regular  revolt  against  me.  He  came  to  Arad,  Decem- 
ber 18,  1827,  armed  with  several  letters  from  different 
Rabbis,  who  have  hurled  bulls  of  excommunication 
against  me  and  against  all  who  follow  me.  He 
succeeded  in  causing  many  scenes  of  trouble  and  dis- 
turbance, until  the  Congregation  with  the  aid  of  the 
civil  authorities  put  an  end  to  them.  The  uncalled 
Rabbi  had  to  leave  the  city  and  the  ringleader  of  this 
scene,  one  of  the  members  of  the  board  of  trustees,  was 
suspended." 

Chorin  was  the  recipient  of  great  honors  in 
Vienna.  On  his  way  to  Czernahora*  (Maehren)  he 
called  on  the  Rabbi  of  Boskowitz,  Abraham  Placzek, 
who  presided  over  a  large  "Jeshibah."  (Rabbinical 
.school.)     Two      Bachurim     had     the     arrogance      to 

*  The  objects  of  his  trip  were  to  visit  the  grave  of  his  grand- 
father Isaias  Donat,  and  to  see  Moses  Loew,  the  learned  father  of 
Dr.  Leopold  Loew. 


90  REFORMED   JUDAISM. 

insult  grossly  the  venerable  Chorin  by  suddenly 
invading  the  room  where  Chorin  and  his  com- 
panion had  just  taken  a  seat,  vociferously 
screaming:  "Does  the  Rabbi  intend  to  talk  to  this 
Apikores?"  (Heretic,  the  original  meaning  is  "Epi- 
curean"). To  the  shame  of  the  host  be  it  said  that 
he  had  not  the  manhood  to  reprimand  his  impudent 
disciples,  but  cowardly  ran  away.  This  scene  created 
at  the  time  a  great  sen.sation  in  Maehren,  and,  in 
justice  to  the  Jews  of  Boskowitz,  it  must  be  stated, 
that  very  many  of  them  most  emphatically  condemned 
such  uncalled  for  fanaticism  and  tried  their  best  to 
make  Chorin  forget  this  rude  treatment  from  his 
colleague. 

The  Jewish  married  ladies  of  a  little  town,  Mako, 
in  the  county  of  Csanada,  Hungary,  hold  Chorin  no 
doubt,  in  grateful  rememberance.  It  was  on  the 
second  day  of  Shabuoth,  1840,  when  the  wise  Rabbi, 
and  still  wiser  board  of  trustees  of  the  Jewish  Congre- 
gation in  Mako  ordered  several  ladies  who  appeared 
in  the  Synagogue  with  their  own  hair  instead  of  the 
"Scheitel"  (perruque,)  to  leave  the  gallery.  The 
ladies,  or  better  their  husbands,  had  the  courage  to 
seek  recourse  at  the  law  against  the  perpetrators  of  this 
act  of  fanaticism.  The  learned  Bishop  of  Csanada 
(named  Lonovics),  who  had  to  decide  the  question, 
asked  for  Rabbi  Chorin' s  opinion  and,  as  can  be  im- 
agined, it  was  given  in  favor  of  the  women.* 

In  1841  Chorin  declared  that  rice  and  legumes  are 
permitted  to  be  eaten  on  Passover,  f  A  similar  de- 
cision had  already  been  given  January  18,  1810,  by  the 
consistory  of  Cassel  in  a  circular  to  the  Rabbis  of  the 
kingdom  of  Westphalen.  Reference  is  made  there  to 
the  fact,  that  already  R.  Zebi  Ashkenassi  and  his  son, 
Jacob  Emden,  the  great  opponent  of  Jonathan 
Pvybeshuetz,  had  given    this    permission.      Rabbi  Isak 

*  See  Leopold  Loew,     Der  Juedische  Congress  in    Ungarn,   Pest, 
1S7],  page  158. 

t  Orient,  Literaturblatt,  vol.   II,  page  33. 


A RON    CRONIN.  9 1 

B.  Schescheth  (in  the  fourteenth  century)  and  R. 
Saul,  of  Berlin,  (eighteenth  century)  have  done  the 
same  thing.  The  consistory  of  Westphalia  circulated 
on  the  same  day  another  letter  permitting  the  use  of 
sugar,  syrup,  candy,  tea  and  tobbacco.  These  letters 
were  signed  by  Israel  Jacobsohu,  Kalkar,  Steinhardt, 
D.  Fraenkel,  of  Dessau,  editor  of  the  "Sulamith"  and 
Jerome  Heineman.  In  1841  Chorin  gave  a  favorable 
opinion  on  the  revised  Hamburg  prayer-book.  In 
1842  he  was  also  called  upon  by  the  administration  of 
the  Jewish  Congregation  in  Breslau,  in  order  to  give 
a  decision  on  the  question,  whether  free  research  is 
compatible  with  Jewish  theology,  and  whether  a  Rabbi 
has  the  right  to  treat  the  Jewish  theology,  in  a  critical 
and  scientific  manner.  The  answer  of  Chorin,  then 
seventy-seven  years  old,  was  in  favor  of  Geiger  and 
free  research.  More  will  be  found  on  this  important 
subject  in  the  last  chapter  of  this  book  on  "Abraham 
Geiger.''  In  a  letter  to  a  friend  in  Gross-Kanissa  he 
said:  "This  labor  was  such  a  strain  upon  me,  that  I 
had  to  go  to  the  mountains  for  a  few  days  of  recrea- 
tion." 

Chorin  heard  of  the  Rabbinical  convention  of 
Braunschweig  in  1844,  and  saw  in  it  the  realization  of 
his  favorite  idea  concerning  the  synod.  In  August,  1844, 
he  was  invited  to  a  Rabbinical  convention  in  Paks,  to 
which  he  sent  an  encouraging  letter  in  the  hope  that  it 
would  be  of  benefit  to  the  cause  of  Reform.  But  this 
convention  was  a  perfect  failure.  Twelve  days  later, 
August  12,  1844,  Aron  Chorin  breathed  his  last  in  the 
seventy-ninth  year  of  his  active  and  eventful  life.  The 
Congregation  of  Arad,  in  which  he  had  labored  fifty-six 
years,  made  known  this  fact  to  the  most  important 
Congregations  in  a  letter  written  in  the  German  and 
Hungarian  languages.  The  funeral  was  very  impos- 
ing, not  only  the  Congregation,  but  the  whole  city  of 
Arad  attended  the  same.  The  news  of  his  death  was 
announced  in  all  the  churches  on  Sunday,  August  25. 
Chorin  lay  down  to  his  final  rest  on  the  Sabbath,  after 
having  conscientiously  accomplished  his  work.    During 


92  RKFORMED    JUDAISM. 

the  funeral  the  bells  of  all  the  churches  were  tolling. 
Funeral  sermons  were  delivered  by  Daniel  Pillitz, 
preacher  of  Szej^edin,  Lazar  Skreinka,  Rabbi  of 
vSimand,  and  Chorin's  intimate  friend,  Leojeiteles.  A 
Christian  lawyer,  Adam  Viser,  published  a  most  touch- 
ing eulogy  in  the  Hungarian  language.  Memorial 
services  in  the  Synagogue  of  Arad  were  held  twice,  on 
September  24th  and  October  21st,  when  orations  were 
delivered  by  Skreinka  and  Haskel  Silbermann.  Chorin's 
name  is  always  mentioned  first  during  the  "Haskarath 
Nshamoth"  (Memorial  services  for  the  dead)  four  times 
a  year,  on  the  last  day  of  Passover,  on  the  feast  of 
Weeks,  on  '  'Shmini  Azereth' '  and  on  the  day  of  Atone- 
ment. On  the  anniversary  of  his  death,  (sixth  day  of 
Ellul)  a  suitable  memorial  service  is  held.  His  Con- 
gregation still  holds  him  in  high  respect.  In  1850  it 
was  resolved,  to  place  on  the  grave  of  Chorin  his  bust, 
which  was  solemnly  unveiled  June  18,  1851.  It  was 
well  executed  by  a  protege  of  Chorin,  the  sculptor 
Jacob  Guttman.  Not  only  the  whole  Congregation, 
but  the  civil,  military,  city  and  county  authorities,  and 
delegates  of  neighboring  Congregations  honored 
Chorin\s  memory  by  their  presence  on  this  occasion. 
Chorin's  succes.sor,  Dr.  Jacob  Steinhardt,  delivered  the 
memorial  address. 

While  in  Hungary,  especially  in  the  large  Synago- 
gues, Chorin's  death  was  ignored,  he  was,  like  all  true 
prophets,  appreciated  in  other  lands.  The  Jewash 
Press  of  Germany,  "Zeitung  des  Judenthum's"  and 
"Orient;"  of  France:  "Archives  Israelites;''  and, 
what  is  of  greater  importance,  men  like  Jost,  Geiger 
and  Zunz,  appreciated  Chorin's  labors.  In  Jost's 
"History  of  Judaism  and  its  sects,"  (III,  page  t,^7)\ 
in  Zunz's  immortal  works.  "Die  Gottesdienstlichen 
Vortraege  der  Juden,"  (Berlin,  1832,  page  467-79, )  and 
"Zur  Geschichte  und  Literatur,"  (Berlin,  1845,  page 
385);  in  Dr.  Stern's  "History  of  Judaism,"  page  225;  in 
Geiger' s  "Nachgelassene  Schriften,"  (II,  page  260); 
in  the  "Bibliothek  Juedischer  Kanzelredner,"  by 
Kaiserling  (I  Beilage,    page    lo-ii);    and    by    Leopold 


A  RON   CHOKIX.  93 

Loew,  whose  biography  of  Chorin  rendered  me  j^reat 
services  in  this  work,  Chorin  is  most  honorably 
mentioned  and  very  highly  si)oken  of.  The  silence  of 
Hnngarian  Congregations  and  the  detractions  of 
Graetz  could  not  belittle  Chorin's  established  name  as 
one  of  the  pioneers  of  Reform-Judaism,  who  under  the 
greatest  difficulties,  confronted  by  the  most  trying  and 
provoking  circumstances,  and  living  isolated  and  re- 
nu^ved  from  civilization,  carried  aloft  single-handed  the 
banner  of  progress  boldly  and  courageously;  who  paved 
the  wav  through  howling  deserts  to  the  mountain  of  the 
Lord  and  brought  us,  the  later  generation,  to  the  very 
border  of  the  land  of  our  promise,  which,  true  enough, 
we  ourselves  have  not  fully  conquered. 


CHAPTER  V. 

GOTTHOLD    SALOMON. 

"As  the  living  word  will  never  cease  to  be  the 
great  lever  of  progress  and  civilization,  the  growing 
influence  of  the  pulpit  has  been  and  is  still  the  most 
potent  factor  in  the  history  and  development  of  Re- 
form-Judaism— Be  the  lecturer  called  Rabbi,  preacher, 
teacher,  orator,  if  he  understands  how  to  find  the  true 
gold  in  the  Bible  and  Haggadah,  to  spread  and  diffuse 
it,  he  surely  wall  bring  the  light  spirit  and  enthusiasm 
into  the  Temples.  The  spark  once  kindled  will  not  be 
extinguished,  persecutions  will  only  fan  it  into  aflame; 
for  irrevocable  as  is  the  victory  of  freedom,  of  civiliza- 
tion, of  equality  of  the  rights  of  the  Jews  and  of  their 
scientific  culture,  is  the  triumph  of  the  inspiring  word, 
revealing  the  Reform.  This  word  of  the  enthusiastic 
and  inspired  preacher  and  teacher  of  religion  will  con- 
sole, enlighten,  teach,  elevate,  edify,  and  thus  become 
a  blessing  not  only  to  emancipated  Israel,  but  to  all 
the  inhabitants  of  Europe.  *  "When  nations  grow 
old  and  lose  their  liberty  the  prophets  die  out."  f  "I 
listened  to  the  voices  of  the  prophets  and  heard  the 
whispered  words  of  their  successors,  so  few  and  far 
between,  and  from  the  ages  of  the  past  I  let  my  eye 
wander  back  to  those  regions,  where  the  scattered  Con- 
gregations   of   Israel    dwell  in   joy  and  in  sorrow,  and 


*  Zunz:     Gottesdieustliche  Vortraege  der  Jiiden,  page  4S1,  Berlin 

1832. 

t  Zunz:     Synagogale  Poesie  wachrend  des   Mittelerlters,    Berlin, 

1855,  page  I. 


GOTTHOLl)    SALOMON.  95 

might  not  the  voice  of  enthusiasm,  of  love  and  piety, 
the  voice  of  peace  and  knowledge  which  I  had  heard 
with  delight,  sound  on  and  bring  salvation  to  many!"* 
Such  words  uttered  by  no  less  a  man  than  Dr. 
Leopold  Zunz  suffice  to  prove,  if  proof  were  necessary, 
the  great  influence  which  the  Jewish  pulpit  has 
exercised  upon  the  development  of  Judaism.  And  in- 
deed, the  introduction  of  the  German  sermon  into  the 
Svnagogue  has  proven  to  be  the  most  important  and 
the  most  effective  step  in  the  direction  of  Reform.  The 
services  which  the  first  pioneer  Jewish  preachers  have 
rendered  to  the  cause  of  Reform -Judaism  cannot  be  too 
highly  appreciated.  Such  men  are:  Joseph  Wolf, 
(1762-1826);  Kari  Siegfried  Guensburg,  (1788-1860); 
Isaac  Levin  Auerbach,  (born  1785);  Eduard  Kley, 
(1789-1867);  L  Wohlwill.  (1799-1847);  Naphtali 
Frankfurter,  (1810-1866);  Abraham  Alexander  Wolff, 
(born  1 8 10,  in  Darmstadt,  died  Dec.  2,  1891,  as  Rabbi 
of  Kopenhagen  where  he  entered  upon  his  position. 
May  16,  1829);  Klias  Willstaetter,  (1796- 1842); 
Samson  Wolf  Rosenfeld,  (1780-1862).  They,  and  a 
host  of  other  men,  who  belong  to  the  period  of  the 
transition  of  Judaism  from  the  darkness  of  the  ghetto 
to  the  light  of  the  new  age,t  will  always  be  con- 
sidered b)-  thoughtful  and  impartial  men  as  able  and 
noble  generals  in  the  army  of  modern  Israel,  who  have 
rendered  yoemen  service  in  the  cause  of  Reform- 
Judaism.  Unbiased  readers  of  Jewish  history  will  not 
deplore  with  Graetz  the  "influence  of  the  preachers."] 
As  it  is  impossible  to  dwell  at  length  in  this  book  on  the 
lives  of  all  those  men,  I  have  selec':ed  the  best  known 
and  most  representative  preacher  of  this  epoch,  nameh', 
Gotthold  Salomon,  of  Hamburg,  because  it  was  in  the 
main  his  merit  to  have  placed  Jewish  Homiletics  upon 
an  independent  basis. 


*Zutiz:  Vorrede  zu  seinen  PredJKten,  Berlin,  1846,  second 
edition,  page  3. 

tGeiger  fittingly  styles  these  pioneers  "men  of  the  second 
stage,"  (Nachgelassene  Schriften,  II,  page  260.) 

i(i?schiche  dfrjulen.  Vol.  XI,  page  417. 


96  REFORMED   JUDAISM. 

Gottliold  Salomon  was  born  November,  i,  1784, 
in  Sandersle])en,  in  the  duchy  of  Anhalt-Dessau. 
Dessau  is  a  well  known  name  in  Jewish  history. 
Salomon's  father  was  well  versed  in  the  Talmud;  his 
mother  was  the  dauj^diter  of  Raphael  Rothschild,  the 
Rabbi  of  Bernburg.  His  parents  wanted  him  to  be- 
come a  Rabbi,  which  position  was  at  that  time  the 
beau-ideal  of  Jewish  parents.  He  was  educated  in  the 
strictest  obserxance  of  the  most  minute  precepts  of  the 
Schulchan  Aruch.,  At  the  age  of  three,  he  commenced 
the  study  of  Hebrew  in  the  most  unsystematic  manner 
in  the  "Cheder;"  at  the  age  of  seven,  Salomon  could 
fluently  read  whole  portions  of  the  Pentateuch  and 
translate  them  into  the  Jewish-German  Jargon.  The 
transition  to  the  study  of  Rashi,  (commentary  of  R. 
Jarchi),  and  the  Mishna  was  soon  accomplished  and  at 
the  age  of  ten  the  poor  boy  was  tortured  with  the 
dialectic  argumentations,  and  intricacies  of  the  Talmud 
((xmarah).  At  the  age  of  twelve  his  teacher  in  the 
Talmud  was  forced  to  confess  his  inability  to  continue 
his  instruction.  Fortunately  his  uncle.  Rabbi  Joachim 
Heineman,  took  care  of  his  further  instruction  and,  un- 
like the  Talniudists  of  those  days,  he  devoted  much 
time  with  his  bright  nephew  to  the  study  of  the  Bible, 
which  greatly  influenced  Salomon's  later  mode  of 
thinking.  Four  years  he  enjoyed  the  privilege  of 
Heineman' s  tutorship  and  he  emulated  his  almost 
ascetic  piety.  Salomon  observed  not  only  the  pre- 
scribed fasts,  (Tishea  Beab,  Zom  Gedalia,  17th  of 
Tamuz,  loth  of  Tebeth),  but  fasted  on  the  so-called 
ten  days  of  Penitence  between  the  New  Year  and  the 
Day  of  Atonement.  (Shobebim).  In  the  three  weeks 
between  the  i7tli  day  of  Tamuz  and  the  9th  day  of 
Ab  he  recited  nightly  the  lamentations  over  the  destruc- 
tion of  Jerusalem.  (Chazoth).  Those  ascetic  exercises 
did  not  hurt  Salomon.  At  the  age  of  sixteen  Salomon 
attended  the  elementary  school  of  Caplan  Bobbe. 

Biit  Salomon's  thirst  for  knowledge  could  not  be 
quenched  in  the  little  town  of  Sandersleben  and,  on 
being    presented    one    day    to  his  distant   relative,  the 


CrOTTHOI.D    SALOM()>f.  97 

preacher  Joseph  Wolf,  of  Dessau,  it  was  settled  that  he 
should  goto  Dessau,  where  a  Jewish  "Gymnasium"* 
existed.  With  eight  Groschen  in  his  pocket  young 
Salomon  started  upon  his  journey. 

The  well  known  charity  of  the  Jews,  especially 
towards  those  who  are  engaged  in  the  study  of  the 
Thorah,  was  also  verified  in  the  case  of  Salomon.  In 
the  "Beth-Hamidrash,"  presided  over  by  Rabbi  Sabel, 
he  studied  in  company  with  other  "Bachurim"  the 
Talmud,  but  he  did  by  no  means  neglect  other  disci- 
plines. In  a  comparatively  short  time  he  acquired  a 
commendable  knowledge  of  history,  geography,  Ger- 
man literature  and  even  of  the  German  classics.  He 
studied  frequently  all  night.  As  he  was  compelled 
later  on  to  make  a  living  by  giving  lessons  he  acquired 
a  pedagogic  talent.  In  1802  this  talent  secured  him  a 
position  as  teacher  of  German  and  Hebrew  in  the 
"Freischule"  of  Dessau.  He  composed  a  systematic 
catechism  of  the  Jewish  religion  in  the  form  of  questions 
and  answers.  This  method  of  teaching  religion 
theoretically  met  with  some  opposition.  He  relates 
the  following:  A  boy,  stationed  in  the  house  of  an 
orthodox  Jew,  made  notes  of  his  lessons  in  religion. 
Questioned  by  his  host  as  to  what  he  was  doing  and 
answering  accordingly,  the  pious  man  quite  shocked 
exclaimed:  "What  has  a  Jew  to  do  with  religion?" 
But  in  time  even  the  most  orthodox  Jews  gladly  entrust- 
ed the  religious  education  of  their  young  to  his  care.  As 
a  reward  of  their  ability  Salomon  delivered  interesting 
little  addresses  to  his  pupils  on  Jewish  subjects.  These 
addresses  were  fully  adapted  to  the  child's  comprehen- 
sion. The  children  sometimes  shed  tears  when 
listening  to  him.  Here  Salomon  laid  the  foundation 
of  his  future  fame. 


♦Gymnasium  in  Germany  is  a  high-school  or  college,  where  the 
pupils  study  nine  years,  before  they  have  a  right  to  enter  a 
I'tiiversitv.  "  After  a  rigid  examination  they  receive  the  "testimonium 
niaturitatis,"  which  entitles  them  to  call  themselves  students.  There 
are  very  few  American  Universities,  which  can  compare  with  a 
German  "Gymnasium,"  so  far  as  thorough  studies  are  concerned. 


98  REFORMED   JUDAISM. 

In  company  witli  his  colleagnes  and  friends:  David 
Fraenkel,  Moses  Philippson,  Joseph  Wolf,  Richter,  Dn 
Toit,  Tillith,  Olivier,  and  Spieker,  he  developed  his 
thoughts  and  ideas  on  religion,  education  and  Judaism. 
The  annual  examinations  in  the  "Franz-Schule"  af- 
forded him  the  opportunity  to  speak  in  public.  Ou 
May  30,  1806,  he  delivered  his  first  public  address  in 
the  presence  of  several  Christian  scholars.  Professor 
Du  Toit  said:  "The  address  deserves  to  be  printed."  * 
This  was  saying  a  great  deal  in  Germany.  For  there 
it  Was  not  as  here  a  matter  of  daily  occurrence  that 
every  ignoramus  who  could  get  a  place  in  a  Congrega- 
tion, called  himself  Rabbi,  delivered  stolen  lectures, 
palmed  them  off  as  his  own  productions  and,  to  crown 
the  nefarious  work,  published  them  as  original.  In 
1808,  December  i,  on  the  occasion  of  the  school 
examination  in  the  presence  of  the  duke,  Salomon  de- 
livered an  address  f  on  the  "Aim  of  Education  and  the 
Reward  of  the  Educators."  Salomon  said  that  the  re- 
reward  of  educators,  is  in  the  main  the  inward  re- 
ward. For  their  compensation  is  hardly  sufficient  to 
keep  them  from  starvation.  Their  co-religionists,  in- 
stead of  showing  them  respect,  look  down  upon 
them.  This  is  done  by  two  classes.  In  the  first  place 
by  those  who  possess  that  "little  knowledge,"  which 
is  said  to  be  "dangerous,"  and  is  so  fittingly  styled  in 
German  "Halbwisserei."  To  the  second  class  belong 
the  ignorant  rich,  who  exert  a  tyrannaical  and 
autocratic  power  over  the  poor  "Meshubodim."];  The 
following  words  of  his  address  contain  some  very  whole- 
some food  for  reflection,  in  particular  for  a  certain  class 
of  "Parnassim,"§  who,  especially  when  rich,  treat  the 
salaried  officers  of  their  Congregations,  the  minister  in- 
cluded, like  mere  employes  of  their  stores.  "The 
teacher  of  Judaism    must     renounce    riches    and    con- 

*See  "Sulamith,"  Vol.  I,  page  64. 
tSulamith  II,  i,   76. 

i"Meshubod"  is  a  salaried  officer  of  a  Jewish  Congregation. 
^Literally    "supporter,"  plural  form  of  "parness. "      It  is  used  as 
technical  term  for  ''president  of  a  Jewish  Congregation." 


GOTTIR)LI)    SALOMON.  99 

venieiice  as  rewards  of  his  labors.  He  cannot  count 
npon  honor  and  esteem  except  in  a  small  circle  ot  truly 
educated  men.  He  may  have  ears,  but  must  not  hear 
the  insults  of  the  masses;  he  may  have  eyes,  but  he 
must  not  see  how  disagreeably  he  is  treated;  he  may 
have  a  heart,  but  he  must  not  feel  the  humiliations  to 
w^liich  he  is  subjected — Vet,  the  man  of  spirit  and  power 
must  not  be  deterred  by  all  this,  but  confidently  and 
courageously  go  on  in  the  work  which  he  has  begun 
for  the  welfare  of  his  brethren. 

Salomon  had  another  opportunity  to  influence  the 
rising  generation  by  delivering  every  Saturday  after- 
noon lectures  before  the  "Society  for  the  relief  of  poor 
brides."  Some  of  these  addresses  arc  published  in  the 
''Sulamith."* 

Pastor  Demarees,  of  Dessau,  assisted  Salomon  in 
his  studies,  by  furnishing  him  the  homiletical  works 
of  eminent  Christian  preachers,  and  by  correcting  his 
sermons.  Salomon  attended  once  in  a  while  the 
services  in  the  different  churches,  in  order  to  hear  the 
sermons.  There  were  no  Jewish  models  of  Homiletics 
at  that  time.  This  accounts  for  the  fact  that  not  a  few 
of  the  first  Jewish  preachers  in  Germany  have  rather 
overdone  their  excusable  imitation  of  the  Protestant 
preachers.  At  any  rate  it  had  the  advantage,  that  in 
point  of  order  and  logical  division  of  the  material,  the 
Jewi.sh  sermons  of  the  first  three  decades  of  this 
century  were  models.  The  eminent  Jewish  preachers 
ot  later  periods,  Geiger,  Stein,  Manheimer,  Jellinek, 
Joel,  Sachs,  Holdheim,  S.  Hirsch,  Kinhorn,  Gold- 
schmidt,  L.  Adler,  Gruenebaum,  Formstccher,  Locw, 
Bruell,  etc.,  have  succeeded  in  making  the  Jewish  pulpit 
independent  of  Christian   Homiletics. 

Salomon  without  the  aid  of  a  teacher  mastered 
sufficient  Latin  to  understand  the  exegetic  literature 
written  in  that  language.    (Vulgata  and  others.) 


*See  Vol.  III.  2.  327;  IX.  i,  28,  2,  361.  He  lectured  on  "vanity 
of  vanities,"  in  1815  at  the  anniversary  of  the  society.  See  his 
Answahl  von  Pretiigten,  Dessau,  iSiS. 


lOO  KEKORMKD   JUDALSM. 

In  1804  he  was  requested  by  Moses  Pliilippson  to 
take  part  in  the  new  German  translation  with 
Hebrew  letters  and  Hebrew  coninientary  of  the 
"Twelve  minor  prophets"  (Trai  Ossor).  Salomon  took 
the  books  of  "Haggai  and  Sacharia."  The  whole 
work  was  entitled  "Mincha  Tehaurah"  (Pure  offer- 
ing). The  work  was  well  received  and  re-published 
in  Prague  and  Vienna. 

In  1809,  Salomon  published  the  "Eight  chapters 
of  Moses  Ben  Maimon."  which  form  the  introduction 
to  Maimonides'  commentary  on  the  Talmudical 
treatise  "Abotli"  (The  fathers).  Salomon  offered  a 
good  translation  with  very  valuable  notes.  Of  his 
essays  in  the  "Sulamith,"  the  following  deserve 
mention:  "On  Rationalism  and  Rationalists,"!  where 
he  explains  religious  enlightenment  as  "purifying  our 
faith  from  the  additions  and  excrescences  of  dangerous 
re  very  and  foolish  prejudices;"  "Rabbi  Moses  Ben 
Maimon, "  *  an  interesting  historical  essay  on  the  life  and 
works  of  this  Reforn^r;  "Review  of  Herz  Homberg's 
Jewish  Catechism."  Salomon  gives  in  this  article  a 
vivid  characteristic  of  the  old  time.  But  he  is  not 
blind  to  the  dark  side  of  the  picture.  "Among  the 
balmy  plants  in  this  garden  of  religion,  the  poison  of 
superstition  and  disbelief  was  not  wanting,  of  which 
the  youth  have  partaken,  and  their  effects  were  felt 
most  painfully  in  maturer  age,  when  they  cursed  the 
chains  in  which  those  tyrants  had  fettered  them." 

In  1 810,  Salomon  married  Rosette  Colin,  a  "pious 
maiden  of  a  highly  respected  family  of  Dessau."  As 
his  income  was  limited,  he  established  a  boarding- 
school,  (Pensionsanstalt),  which  in  time  was  patron- 
ized by  the  sons  and  daughters  of  the  first  families  from 
far  and  near. 


*Sulamith,  1808,  Vol.  II,  i,  207. 

t  Sulamith,  1809,  Vol.  II.  2. 

i  The  title  of  Homberg's  book  is  "Imre  Shafer,"  Wien,  1S08.   See 
Sulamith  1810,  Vol.  II. 


GOTTHOLD    SALOMON.  '    lOI' 

111  1813  David  Friedlaeuder,  of  Berlin,  forwarded 
to  Salomon  his  pamphlet;  "On  the  Reform  of  the 
worship,"*  and  reqnested  him  to  express  his  opinion 
on  the  subject.  This  was  the  first  time  that  Salomon 
was  drawn  into  the  circle  of  the  Jewish-Reform  move- 
ment. Salomon  expressed  his  views  in  a  little  pamph- 
let: "Light  and  truth,  concerning  the  Reform  of  the 
Jewish  cult,  a  correspondence  between  two  friends  of 
truth,"    Leipzig,    1813.      Although  Salomon    did    not 

sign  his  name,  it  is  known  that  the  letter  of  S to 

H meant  Salomon.      He  dealt  some    hard    blows 

to  the  "obscurants  and  blind  adherents  of  the  old — ." 
Thev  were,  incensed  against  the  author,  and  the  Chief 
Rabbi,  of  Dessau,  Michael  Speyer,  declared  the  pamph- 
let "heretic."  He  made  a  motion  to  the  effect  that 
the  board  of  trustees  of  Dessau  order  the  burning  of 
the  same  near  the  entrance  of  the  Synagogue,  which 
was,  however,  not  done.  In  18 14  Salomon  published 
a  "Biography  of  Moses  Philippson,  teacher  of  the  free 
school  at  Dessau." 

In  1815  Salomon,  who  never  lost  sight  of  his  calling 
as  a  preacher,  went  to  Berlin  for  the  purpose  of  seeing 
what  was  going  on  in  the  ''Jacobsohn-Temple."  In 
consequence  of  his  pamphlet  on  the  "Reform  of  wor- 
ship," he  was  well  received  by  Friedlaeuder,  Jacob- 
sohu  and  other  friends  of  Reform,  and  was  invited  to 
preach  on  the  feast  of  conclusion  in  Beer's  Temple. 
This  was  the  first  time  of  his  preaching  in  a  house  of 
worship.  The  sermon  was  .so  well  received,  that  Jacob 
Herz  Beer,  the  father  of  Meyerbeer  made  Salomon  a 
fine  present,  and  sent  him  a  letter  of  admiration.  He 
also  requested  him  to  have  this  sermon  printed.  It  is 
published  among  a  "Selection  of  several  sermons." 
(Dessau,  iSiS).  This  sermon,  although  by  no  means 
free  from  imperfections,  gives  a  deep  insight  into  the 
spirit,  the  religious  conviction  and  the  very  innermost 
being  of  the  man  who  has  become  one  of  the  most 
eminent  Jewish  preachers  of  this  century.   The  subject 

was: 

*See  page  36  of  this  book. 


I02  REFORMED    JITDAISM. 

"What  are  the  main  sources  of  infidelity."  Text 
Isaias  II,  3:  "Come  let  lis  ascend  the  mountain  ol  the 
Lord  and  walk  to  the  House  of  the  (lod  of  Jacob." 
"As  at  one  time  the  law  came  from  Zion  and  the  word 
of  God  from  Jerusalem, — so  shall  instruction  come  to  us 
from  this  place  devoted  to  the  service  of  God.  Certainly, 
in  a  well  and  practically  established  divine  service  we 
find  the  divine  instrument  to  attain  piety  and  virtue. 
Yet  while  a  well  established  service  is  liable  to 
lift  a  man  up  to  his  higher  nature,  to  God  and  to 
virtue,  the  worship  as  such  will  always  remain  only 
the  means  to  the  great  aim,  but  not  the  aim  itself. 
What  is  the  advantage,  if  you  fold  your  hands  in 
prayer  towards  Heaven  and  these  hands  are  soiled  with 
the  stain  of  vice;  what  is  the  profit,  my  brother,  if 
your  heart  is  lifted  up  towards  God  when  within  it  sin 
yet  dwells?  What  is  the  use,  my  sister,  if  your  foot 
hurries  to  the  House  of  God,  but  your  own  house  is 
not  managed  in  accord  with  order,  morality  and  love; 
what  is  the  use  if  your  steps  are  standing  within  the 
sanctuary,  but  before  entering  and  leaving  it,  they  are 
pursuing  the  paths  of  vice?  What  is  the  use  if  the 
most  pleasant  sounds  of  gratitude  towards  the  God  of 
truth  emanate  from  your  mouth,  and  yet  ingratitude, 
falsehood  and  malice  dwell  therein?  Can  it  make  you 
better,  my  brother,  if  your  eye,  filled  with  tears,  looks 
to  the  Father  of  kindness  and  love,  while  the  eye  of  the 
poor,  miserable  brother  sheds  tears  of  sorrow  and  pain 
on  account  of  the  wrong  you  have  done  him?  Can  we 
then  learn  God's  ways  and  walk  in  his  paths?  Can  we 
boast  of  our  virtue  when  we  carry  the  Lord  merely  on 
our  lips,  and  our  hearts  are  far  from  Him?" 

Speaking  of  the  main  sources  of  infidelity,  andof  pre- 
vailing indifference  towards  religion  in  general,  and  to- 
wards Judaism  in  particular,  he  continues  his  argu- 
ments, which  hold  good  in  every  respect  in  our  own  pro- 
gressive age  and  country,  as  follows:  "In  the  first 
place,  it  is  one-sided  Rationalism.  I  mean  that 
superficiality  of  thought  and  that  inclination  to  reject 
everything  old,  be  it  ever  so  good   and   venerable,    and 


GOTTHOI.l)    SALOMON'.  IO3 

to  grasp  anything  new  withont  choice  and  discrimina- 
tion. I  mean  that  recklessness,  with  which  persons, 
who  have  gathered  st)me  knowledge  from  pamphlets 
and  new.spapers  without  earnest  study,  and  without 
understanding  or  comprehending  the  sense  of  these 
things,  sit  in  judgment  over  the  sublimest  matters  of 
religion  and  ethics.  I  mean  that  licentiousness,  with 
wdiich,  not  only  the  religious  ceremonies,  but  also  the 
eternal  truths  of  Judaism  are  trodden  under  foot. 

Many  of  the  children  here  and  el.sewhere  will 
tell  you  about  the  history  of  ancient  nations,  which 
have  long  since  passed  away;  but  the  history  of  their 
own  people  remains  unknown  to  them." 

These  extracts  from  Salomon's  first  sermon  show 
his  bold,  outspoken  character,  his  courage  of 
opinion,  his  forcible  sty".e,  his  sincerity  and  religious 
fervor,  his  strong  convictions  and  purity  of  motives.  It 
was  no  trifle  for  a  young  man,  who  had  never  preached 
before  in  a  house  of  w^orship,  to  speak  thus  in  his  first 
sermon,  to  touch,  and  without  gloves  at  that,  the 
most  vital  questions  of  modern  Judaism. 

Salomon  acted  not  like  many  young  ministers  of 
our  days,  both  in  Europe  and  here,  whose  only  pur- 
pose seems  to  be,  that  their  lectures  please  the  Congre- 
gation; no,  his  principal  object  was  to  instruct,  to  en- 
lighten, to  elevate  his  hearers.  We  gladly  miss  in  his 
first  sermon  that  diplomatic  reserve  and  politician-like 
shrewdness,  that  catering  to  the  vanity  of  the  audience 
and  that  careful  overcautiousness,  which,  alas, 
characterize  so  many  trial-sermons  of  young  can- 
didates for  the  office  of  minister  in  our  days.  Salomon 
spoke,  as  he  felt,  the  truth,  irrespective  of  what  people 
thought  of  it,  whether  they  liked  or  disliked  it,  and, 
like  the  prophets  of  old,  he  was  not  afraid,  kept  not 
back,  but  '^proclaimed  to  the  house  of  Israel  their  sins 
and  transgressions."      (Isaiah,  LVIII,  i ). 

This  was  the  great  secret  of  his  wonderful  success 
in  later  years.  For  justly,  our  Sages  say  in  the  Tal- 
mud: ''Only  words  that  emanate  from  the  heart  will 
find  entrance  into  the  heart;"  or,  as  Goethe  puts  it: 


104  REFOR.MKD    JUDAISM. 

"What    you     don't   feel,     you'll    never    catch    by 
hunting, 

It  must  gush  out  spontaneous  from  the  soul, 
And  with  fresh  delight  enchanting, 

The  hearts  of  all  that  hear  control."^ 

In  the  preface  to  this  sermon  Salomon  said:  "The 
truth  is  of  God  and  they  who  diffuse  it  are  His 
servants.  His  servants,  however,  of  the  tribe  of  Levi, 
think  more  of  the  truth  than  even  of  their  father  or 
mother.":;: 

His  sojourn  in  Berlin  was  a  still  greater  incentive 
for  Salomon  to  devote  himself  with  might  and  main  to 
the  study  of  Homiletics.  As  he  could  not  yet  preach 
from  the  pulpit,  he  preached  through  his  literary  labors, 
especially  through  the  publication  "Selima's  Stunden 
der  Weihe,"  (Hours  of  devotion)  a  moral-religious 
treatise  for  the  educated  among  the  women  (Leipzig, 
1816).  This  book  was  a  success,  touching,  as  it  did, 
familiar  chords  in  the  hearts  of  the  mothers  and 
daughters  of  Israel.  The  lorm  of  the  book  was  most 
appropriate.  A  young  lady,  Selima,  the  daughter  of  a 
wealthy  merchant,  lays  down  in  a  diary  her  thoughts 
and  sentiments  on  the  most  important  religious 
truths,  on  the  Jewish  Holidays,  and  events  in  the 
family  life.  A  spirit  of  pure,  enlightened  piety,  far 
remote  from  romanticism  and  superstitious  mysticism 
permeates  ever)-  line  of  the  little  volume.  It  has  con- 
tributed not  a  little  towards  diffusing  a  better  appreci- 
ation of  our  religion  among  intelligent  Jewish  women, 
who,  disgusted  with  the  official  Judaism  of  those  days, 
were  tempted  to  forsake  the  religion  of  their  mothers. 
The  best  proof  of  the  intrinsic  value  of  this  book  is  a 
venomous  pamphlet  in  the  Jewish  German  Jargon 
directed  against  it  by  a   certain    Meyer    Elkan    Fuerth 

*"Wenn  ihr's  nicht  fuehlt,  ihr  werdet's  nicht  erjagen, 

Wenn  es   nicht   aus  der  Seele  dringt, 
Und  niit  urkraeftigeni  Behagen, 

Die  Herzen  aller  Hoerer  Zvvingt." 

Goethe   Faust,   I  Theil. 
*Salotiion  apparently  alludes  to  Deut.,  33,  9. 


GOTTHOLD    SALOMON*.  IO5 

under  the  title:      "Makhsheboth  Haleb,    (Thoughts  of 
the  heart). 

Salomon  published,  in  conjunction  with  j.  Wolf, 
a  pamphlet;  "Character  ot  Judaism,"  (Leipzig,  1817). 
This  publication  was  mainly  polemical,  and  strongly 
and  ably  refuted  the  venomous  accusations  heaped 
upon  the  Jews  by  the  Hep-Hep  criers  of  (xermany, 
particularly  Professors  Friedrich  Ruehs,  of  Berlin,  and 
I.  F.  Fries,  of  Heidelberg.  Berthold  Auerbach  said 
that  this  book,  "Character  of  Judaism,"  is  not  only 
defensive,  but  clearly  and  systematically  lays  dowm  the 
positive  foundation  of  Judaism.  Through  the  argu- 
ments set  forth  and  fortified  by  original  sources,  it  has 
become  a  standard  work.  * 

In  1 81 8  Salomon  published,  together  with  Wolf, 
a  Hebrew  Reader,  with  a  complete  register  of  Hebrew 
and  Chaldaic  words,  and,  in  conjunction  with  ]\Iaimon 
Fraenkel,  a  German  anthology  under  the  name 
"Teutonia."t 

No  wonder  that  Salomon's  fame  was  spreading, 
and  that,  when  the  Temple  in  Hamburg  was  in 
search  of  a  second  preacher  he  was  selected  for  this 
important  position.  Dr.  Eduard  Kley  was  the  first 
preacher,  but  the  new  temple,  wdiich  was  dedicated 
October  18,  18 18,  nuide  a  second  preacher  necessary. 
Salomon's  sermons,  published  in  1818  in  Dessau  and 
his  knowledge  of  the  Talmud,  by  means  of  wdiich' 
he  could  better  disarm  the  opponents  of  Reform  and 
fight  them  on  their  own  ground,  had  not  a  little  to  do 
with  his  call  to  Hamburg.  On  the  7th  of  November, 
he  delivered  his  inaugural  sermon  in  Hamburg  from 
the  text:  "My  heart  belongeth  to  the  Legislators  of 
Israel."  (Judges,  V,  9).  This  sermon  produced  a 
most  favorable  impression.  His  second  sermon  on 
Lsaiah  64,  5-6:  "We  wither  like  a  leaf,  all  of  us,  and 
our  iniquities,  like  the  wind,  will  bear  us  away,"   con- 

*Gallerie' der   ausgezeichnetsten   Israeliten    aller  Jahrhunderte, 
Stuttgart,  I  S3 1,  vol.  V,  page  40-41. 

tLeipzig,  1812,  second  edition  1815,  third  edition  1S24. 


Io6  REFORMED   JUDAISM. 

tains  the  following  beautiful  closing  passage  "Now 
while  the  leaves  fall  from  the  trees,  I  take  leave  of  you 
and  return  to  my  home;  but  when  everything  begins 
to  bloom  again,  at  spring-tide,  which  is  full  of  song,  I 
will  return  again  if  I  myself  will  not  then  be  withered 
like  the  grass.'' 

In  Dessau  he  published  his  '.'Sermons,  delivered 
in  the  Temple  of  Hamburg,"  (1819).  As  usual  his 
work  was  better  appreciated  in  Dessau  after  his  de- 
parture than  during  his  stay.  It  was  mainly  his  work, 
that  the  almost  decaying  Jewish  free-school  was  trans- 
formed into  the  "Herzogliche  Franzschule,"  and  that 
an  annual  subsidy  of  several  hundred  Thaler  and  free 
fuel  was  given  to  the  school  by  the  duke.  Salomon's 
reception  in  Hamburg,  was  very  enthusiastic.  His 
sermons  created  a  furor  among  the  Jews  and  Christians 
of  Hamburg.  The  Temple  was  crowded  with  appre- 
ciative audiences.  It  was  a  matter  of  surprise  in  those 
days,  to  hear  from  a  Jewish  pulpit  a  rational  concep- 
tion of  religion,  expounded  with  great  oratory  and  in 
classical  language.  Here  the  question  may  arise,  why, 
in  our  days,  especially  in  Germany,  even  the  best 
preachers, — and  there  are  some  who  surpass  Salomon 
— cannot  boast  of  a  success  similar  to  his.  The  answer 
is  at  hand.  The  age  in  which  Salomon  lived,  at  the 
beginning  of  his  career,  might  be  styled  a  "Homilet- 
ical  era."  The  sudden,  and  unexpected  downfall  of 
Napoleon  Bonaparte  and  the  consequent  redemption  of 
Germany  from  foreign  despotism  and  French  rule 
tended  to  remind  the  Germans,  who  were  always  in- 
clined towards  religious  laxity,  of  their  gratitude  to 
God,  and  revived  their  religious  sentiment.  True, 
this  "reaction"  soon  took  the  form  of  romanticism, 
pietism,  mysticism  and  bigotr)-  among  the  Christians 
and  often  exhibited  itself  in  fanaticism,  hypocrisy,  in- 
tolerance, and  hatred  against  the  Jews.  But  upon  the 
Jews  themselves  the  effect  was  by  no  means  so  dis- 
astrous. The  orthodox  Jews  were  not  in  the  least  dis- 
turbed about  the  Hep-Hep  cries  and  the  loss  of  the 
emancipation,      as      they     considered    oppression    the 


GOTTHOIJ)    SALOMON.  IO7 

natural  state  during  the  "Galuth."*  The  more  en- 
lightened and  educated  Israelites,  however,  were  bent 
upon  showing  to  the  world  the  purity  and  sublimity 
of  their  religion,  thus  refuting  and  annihilating  the 
false  accusations  heaped  upon  them  by  their  enemies. 
In  this  respect  the  spoken  and  printed  sermons  of  the 
"new"  preachers  and  a  reformed  and  better  worship 
have  done  invaluable  service,  as  the  non-Jewish  world 
could  convince  itself,  that  Judaism  need  only  to  be 
understood,  to  be  appreciated.  No  wonder  the  Jews 
felt  proud  of  their  new  preachers,  who  could  vie  with 
the  best  Christian  pulpiteers.  Aside  from  this  the 
worship  in  the  orthodox  Synagogue  naturally  repelled 
the  new  generation,  bred  under  the  refining  in- 
fluences of  good  schools,  Gymnasiums  and  Universities. 
It  is  therefore  not  surprising,  that  a  great  many  Jews, 
who  hardly  dreamt  of  entering  a  Synagogue  on  ac- 
count of  its  uncultured  Chazonim,  f  Shamossim,  I  and 
its  tedious,  incomprehensible  Derashoth,  (so-called 
lectures  on  Talmudical  topics)  which  were  delivered 
in  a  barbarous  Jargon  by  Polish  Rabbis,  now  flocked 
to  the  Temple.  There  the  stirring  peals  of  the 
organ,  the  songs  of  the  choir,  the  prayers  in  the  ver- 
nacular, the  hymns,  and  the  timely  sermons  appealed 
to  their  hearts. 

The  number  of  Salomon's  published  sermons  is  a 
library  in  itself.  We  select  some  extracts,  which  will 
suffice  to  show  that  his  main  attention  was  directed  to 
touch  the  heart  of  his  audience,  and  that  he  had  the 
couragfe  "  to  call  things  bv  their  true  names."  The 
first  sermon  in  his  collection  of  "Sermons  m  the  new 
Israelitish  Temple  at  Hamburg,  P'irst  Series,"  (Ham- 
burg, 1820,)  on  the  text,  ''House  of  Jacob,  come  let 
us  walk  in  the  light  of  the  Lord,"  (Isaiah  2,  5,)  was 
delivered  on  the  Feast  of  Weeks,  1819.       It   treats   on 


*"Galuth"  means  literally  "exile."     As  a  terminus   technicus  it 
stands  for  "oppression  of  the  Jews."  According  to  orthodox  doctrine 
the  "Galuth"  will  last  until  the  Messiah  will  redeem  Israel. 
+  "Chazan"  means  "Cantor"  "perceutor,"  also  "reader." 
J"Shanimass"  is   "janitor,"  servant  of  the  Congregation. 


io8  rp:fokmed  judaism. 

religious  eiilightcniiieiit.  Tlit-  following  passages  will 
always  remain  gems  of  Jewish  pulpit-oratory:  "Light 
is  synonymous  with  reason.  If,  then,  God  calleth 
upon  us  to  walk  in  his  light,  he  calleth  upon  us  to 
seek  to  know  Him  according  to  reason  and  truth.  * 
*  *  We  should  correct  false  representations  and 
opinions,  we  should- oppose  superstition  and  fanaticism, 
in  order  that  there  may  be  light  within  us  and  around 
us."  *  *  Religious  enlightenment  consists  in  purifying 
our  belief,  in  freeing  it  from  the  additions  heaped  upon 
it  by  pernicious  fanaticism  and  silly  prejudices,  in 
forcing  upon  us  the  conviction  that  true  religion  is  not 
a  matter  of  memory,  but  a  question  of  the  heart."  To 
those,  however,  who  oppose  enlightenment,  because 
"skepticism,  sensuality,  folly  follow  in  their  train."  he 
fittingly  replies:  "Is  light  then  indeed  pernicious 
because  the  unpracticed  hand  of  the  suckling  knows 
not  its  use?  Is  truth  injurious  because  it  is  misused 
by  fools?  Shall  the  sun  not  warm,  the  rain  rot  refresh 
the  earth,  because  the  poisonous  plant  grows  near  the 
'  herb  that  is  food  for  man?'  Is  enlightenment  to  be 
rejected  because  the  frivolous  understand  not  its  aim 
and  end?  No,  ye  shall  learn  to  distinguish  by  their 
characteristics,  true  and  false  enlightenment.        *       * 

Religious  enlightenment  makes  the  race  of  man 
more  virtuous,  more  humane,  more  truth-loving,  more 
moderate,  more  modest,  more  indulgent  to  the  faults  of 
others,  more  watchful  over  their  own  defects.       *         ^ 

How  differently  does  false  enlightenment  manifest 
itself!  Without  inquiry  they  reject  the  old,  be  it  ever 
so  venerable,  ever  so  sacred,  and  blindly  seize  on  what 
is  new,  be  it  ever  so  pernicious  and  unholy,  only  be- 
cause it  glitters  and  dazzles.  While  heathenism  and 
other  religions  teach  asceticism,  regard  flight  from  the 
pleasures  of  existence  in  the  light  of  piety,  consider 
God  as  a  malicious  spirit,  delighting  in  mi.schief,  to 
whom  the  permanent  happiness  of  man  was  repugnant, 
Judaism  strongly  repudiates  such  Puritanical  teach- 
ings.    God  forbids  us  not,  to  partake  of  innocent  joys. 


CxOTTHOLD    SALOMON.  IO9 

Heconimands  us  not,  to  devote  our  days  to  gloom  aud 
sorrow." 

Another  sermon  of  Salomon,  delivered  in  1821,  is 
considered  a  masterpiece,  and  is  entitled:  "  Prophet- 
engeist  und  Pr.opheten\vandel."  (The  Prophet's 
Spirit  and  the  Prophet's  Course.)  The  following  are  a 
few  extracts  which  will  surprise  many  of  our  younger 
readers,  who  are  under  the  impression  that  Reform- 
Judaism  is  a  matter  of  recent  date  only: 

"In  all  times  there  have  been  narrow  spirits  who 
have  cjnsidered  it  dangerous  to  instruct  and  enlighten 
the  people  on  matters  the  most  important  to  them. 
They  held  the  selfish  opinion — and  many  still  hold  it — 
that  a  troop  of  blind  are  more  easily  led  than  a  body 
of  clear-sighted  men.  The  point  on  which  the  sages 
and  philosophers  of  all  nations  have  been,  and  are 
even  now,  still  at  variance,  whether  the  moral  and 
intellectual  standard  of  the  people  .should  be  raised, 
whether  thev  should  be  enlightened,  was  decided 
thousands  of  years  ago  by  thee,  great  teacher  of  man, 
noble  instructor  of  the  people.  *'The  people  saw  that 
the  skin  of  thy  face  sh(me  (Kxod.  34,  33,)  whilst  thou 
wavest  ihem  in  commandment  all  that  the  Lord  had 
spoken.'  A  wise  lesson  for  you,  public  instructors! 
To  cause  thv  light  to  shine,  such  was  thine  aim,  thine 
endeavor.  All,  all  .should  be  taught,  enlightened; 
their  powers  of  heart  and  head  should  be  so  raised  that 
they  should  all  learn  to  distinguish  the  true  from  the 
false,  the  eternal  from  the  tran.sitory;  that  they  should 
glorify  God,  all  become  prophets  of  the  Lord.         *       * 

Would  you  ask  me  whence  the  prophet  obtained 
his  strength,  his  courage?  He  derived  them  from  the 
consciousness  of  having  acted  according  to  duty  aud 
righteousness.  Because  he  was  blameless,  therefore 
was  he  fearless.  This  guileless,  childlike,  innocent 
heart  vv^as  the  armory,  whence  the  hero  drew  weapons 
ofdefense  in  the  conflicts  of  life.  *  *  Reasonable  and  child- 


*Salonion  alludes  to  Moses'  e.xclaruation:  "Would  to  God  that  all 
the  people  of  Jehovah  were  prophets."     (Number  11,  29). 


no  REFORMED   JUDAISM. 

like  truth  is  the  prophet's  shield;  the  hope  of  brighter 
hours,  eveu  in  the  darkest  day,  is  the  prophet's  hel- 
met; justice  even  towards  those  who  injure  him,  the 
prophet's  coat  of  mail;  unspotted  innocence,  the 
prophet's  breastplate;  the  love  of  God  .his  standard  and 
w^atchword.  *  *  To  want  little,  to  forego  willingly,  to  be 
moderate  in  his  demands,  modest  in  his  wishes, 
temperate  in  his  enjoyment;  such  was  the  prophet's 
wealth.  *  *  Had  those  chosen  of  the  Lord  indulged  in 
many  wants,  in  much  outlay,  in  extravagant  preten- 
sions, they  would  have  been  false  prophets,  venal 
servants  of  mammon,  worshippers  of  the  golden  calf. 
How  could  they  chastise  the  rich  and  the  powerful 
with  the  breath  ot  their  lips,  with  the  arrows  of  their 
words,  if  they  themselves  had  trembled  and  worshipped 
before  the  same  idols?  How  could  they  have  dared  to 
approach  the  throne  and  to  call  aloud  unto  the 
princes:  Your  thrones  totter,  and  with  them  ye  will 
also  be  cast  down,  because  the  firmest  supports, 
justice,  benevolence,  virtue  and  truth,  are  wanting 
alike  to  them  and  to  you?  He  who  would  hold  such 
language  must  possess  the  strength  of  truth,  must  bear 
treasures  in  his  bosom,  must  require  little,  must  be 
rich  in  inward  wealth.  *  *  If  all  the  people  are  to  be 
prophets  unto  the  Lord,  then  must  they  all  pursue 
their  course  through  life  with  a  cheerful  and  contented 
mind.  1  do  not  mean  that  love  of  pleasure,  whose 
followers  live  in  one  uninterrupted  whirl,  who  prepare 
the  hall  for  a  second  festival  ere  the  first  is  ended.  But 
it  was  forbidden  to  the  high  priest  to  induge  uselessly 
in  sorrow.  Neither  should  prophets  resign  their  hearts 
wholly  to  sadness;  always  prepared  for  the  service  and 
calls  of  his  holy  office,  the  prophet  should  preserve  an 
unclouded  brow,  a  serene  temper  of  mind,  a  cheerful 
demeanor.  *  *  Were  the  present  ever  so  stormy,  it 
caused  him  not  to  tremble;  in  the  haven,  in  which  he 
sought  refuge,  there  was  naught  to  fear.  And  the 
future!  To  the  prophets,  from  the  greatest  to  the 
smallest,  it  appeared  radiant  and  bright  as  the 
meridian  sun.      The  prophets  stood  on   high, 


GOTTHOLU    SALOMON'.  Ill 

listening  and  watching;  waiting,  even  though  it  tar- 
ried; listeiMng,  though  but  a  whisper  was  heard; 
watching,  tht>ugh  it  hiv  remote.  *  *  Without  this  divine 

•  11 

spirit  your  learning  cannot  make  you  wise,  your  wealth 
cannot  make  you  rich,  your  strength  cannot  make  you 
powerful,  your  pleasures  cannot  make  you  glad.  Why 
does  there  exist  among  men,  so  much  that  is  deformed 
and  feeble  in  their  houses,  in  their  institutions,  in  their 
provinces,  their  nations,  their  governments?  Because 
a  lying  spirit  rules  among  them,  as  among  the 
prophets  of  old;  an  idol  and  no  God.  They  patch 
together  miserable  rags  and  term  them  priest's  gar- 
ments, a  heavenly  mantle.  But  wherefore  should  I 
speak  in  metaphor?  They  declare, their  own  spirit  to 
be  the  spirit  of  God.  What  they  desire  not  themselves 
they  forbid  in  the  name  of  the  Lord.  *  *  The  fool  would 
conceal  his  folly  and  says:  'What  has  the  world 
gained  by  the  spreading  of  light?  Were  not  the 
earlier  ages  better  than  the  present?'  This  is  a  spirit 
of  darkness,  but  not  a  spirit  of  the  Lord,  who  is  light 
and  truth.  Unwise  teachers,  false  prophets,  would 
declare  their  intolerant  spirit  and  their  darkness  to  be 
light  and  testify  in  the  name  of  religion  against  all 
whose  belief  differs  from  their  own;  they  would  preach 
religion  and  forget  its  first  precept:  'What  thou  dis- 
likest,  do  not  unto  others;  love  every  man  as  thyself.' 
What  do  these  babbling  hypocrites?  They  prune  and 
twist  and  turn  the  words  of  the  Bible  and  the  law,  be 
it  the  earlier  or  later  law,  be  they  the  words  of  Moses 
or  of  them  who  have  drawn  their  knowledge  from  his 
writings,  till  such  meaning  be  accepted  as  they  think 
it  good  to  apply  to  them.  This  is  a  spirit  of  night, 
but  not  the  spirit  of  the  Lord.  The  word  'Nabi'  is 
used  for  the  prophet,  and  really  signifies  Speaker, 
Orator — but  it  is  not  the  lips,  the  tongue,  it  is  the  act 
that  speaks;  it  speaks  louder  than  the  organs  of  speech. 
And  if  God's  spirit  really  rests  on  you,  you  will  not 
desire  to  be  a  mere  orator,  you  will  not  merely  declaim 
of  virtue  in  fine  words  and  metaphors  and  you  will  not 
bear  your  religion  on  your  lips,  without    feeling    it   in 


112  RKKORMKD    JUDAISM. 

your  hearts  or  showing  it  in  yourselves.  Speakers  like 
unto  those  should  your  actions  be.  Your  whole  life 
should  be  one  sound.  *  *  What  the  inspired  have  spoken 
will  one  day  be  fulfilled.  One  day,  and  though  that 
day  should  tarry,  await  it;  that  is  the  prophet's  spirit. 
Let  us  follow  their  example  and  never  rest,  till  each 
has  fulfilled  the  command  of  his  Father,  to  be  a  prophet 
unto  the  Lord."* 

The  following  are  some  extracts  from  Salomon's 
sermon  on  "the  spirit  of  the  Mosaic  religion,"  delivered 
on  Shabuoth,  1826.  The  feast  of  weeks  asks  of  the 
Israelite:  "Does  your  religion,  such  as  you 
have  it  at  the  present  day,  offer  all  that  is  required  to 
make  the  life  of  man  happy?"  He  answers  with  the 
text;  Deut.  IV,  5-10:  "For  this  is  your  wisdom  and 
understanding  in  the  sight  of  the  nations,"  as  follows: 
"The  religion  which  I  profess  gives  me  all  that  is  re- 
quisite for  a  happy  human  life,  as  long  as  the  welfare 
of  humanity  is  more  than  a  dream,  as  long  as  human 
virtue  is  more  than  a  delusion.  Israelites,  if  to  be 
happy  is  to  be  conscious  of  your  greatness  and  dignity 
as  men,  as  the  images  of  God,  as  immortal  beings,  then 
your  religion  will  suffice  for  you  so  long  as  human 
reason  will  and  can  think.  The  very  life-breath  of  our 
religion  is  love  and  the  image'of  the  creator,  which  we 
bear  in  ourselves,  can  never  manifest  itself  more 
worthily  and  more  completely  than  in  acts  of  love.  For 
it  is  only  by  love  that  we  can  become  like  him  who 
loveth  all  mankind.  But  you  pause  to  reflect.  Is  it  be- 
cause perchance,  another  town,  another  country, 
another  continent  lies  between  you  and  your  fellow- 
men?  Ought  a  foreign  city,  or  a  strange  land,  or  an 
unknown  region,  then  to  be  deemed  a  barrier  between 
hearts  formed  alike?  Are  not  both  they  and  you  still 
the  creatures  of  God?  Are  you  not  still  brethren?  And 
though  one  may  dwell  where  the  sun  rises  and  another 
where  the  sun  sets,  is  not  God  the    God    of   the    whole 


*Salomon:     Twelve  sermons  translated   by   Anna  Maria    Gold- 
vsmith,  London,  1839,  Charleston,  S.  C,  1841. 


GOTTHOLU    SALOMON.  Il3 

earth?  Is  not  His  name  to  be  praised  from  the  rising 
of  the  snn  to  the  going  down  of  the  same?  Love  tlie 
stranger  also  as  thou  lovest  thyself.  Do  you  again 
hesitate?  There  lies  between  you,  perhaps,  something 
more  than  a  continent — a  different  creed.  But  say, 
ye,  who  have  feeling  hearts,  suppose,  that  of  two, 
born  of  the  same  parents,  the  elder  is  tall  enough  to 
embrace  their  father  while  the  younger  can  only  clasp 
his  knees,  must  not  the  older  and  stronger  assist  him 
who  is  yet  too  little  and  weak  to  climb  to  the  parental 
bosom?  Should  difference  in  strength  cause  difference 
in  fraternal  love?  My  heart  answers  no,  and  so  also 
speaks  religion.  This  love  will  be  meek  and  ready  to 
assist  enemies  and  offenders,  tender  and  compassionate 
to  the  wretched  and  unfortunate,  forbearing  and  in- 
dulgent to  the  weak  and  infirm,  gentle  and  kind  to 
those  of  lowly  condition,  who  have  the  more  need  of 
love  from  their  fellow-men,  the  more  they  appear  to  be 
without  the  love  of  their  father  in  this,  their  earthly 
life.  *  *  It  is  very  possible  to  observe  most  punctually 
all  the  laws  of  Scripture,  and  yet  to  be  as  far  removed 
from  virtue  as  the  east  is  from  the  west.  *  *  The  govern- 
ment commands  yon  to  do  this  and  that,  but  what  you 
may  be  thinking  or  feeling  during  your  performance  of 
the'  required  action,  or  from  what  motives  the 
deeds  and  actions  may  spring,  is  totally  in- 
different to  it.  It  is  not  so  with  religion.  The 
religion  that  is  worthy  of  the  name,  demands 
something  more  than  good  deeds;  it  requires  pure 
motives  and  holy  feelings,  for  it  is  the  aim  of  religion 
to  purify  our  inward  life.  *  *  The  Israelite  is 
admonished  to  be  holy,  because  God  is  holy  (Levit. 
XIX,  2).  You  need  but  to  peruse  the  laws  that  Moses 
delivered,  to  be  convinced  that  they  insist  on  the 
purest  morality;*  and  hence  this  moral  law  of  reason, 
will  subsist  to  the  latest  age,  however  far  mankind 
have  advanced  in  science  and'  civilization.  Israelites! 
So  long  as  virtue  among  men    is  something   more  than 


*See  especially  Lev  ,  Chapter  19. 


114  REFORMED   JUDAISM. 

a  vain  illusion,  so  long  will  your  religion  be  capable  of 
ensuring  to  man  a  happy  existence." 

"It  is  the  aim  of  the  Mosaic  religion    to    make    of 
us  good  and  useful  members  of  society.    Men,  however, 
ignorant  of  the  world  and  human  life,  act  and  speak  as 
though  Israel  still  formed  a  separate  and  distinct  state; 
consequently  they    observe    as    parts   of   the    universal 
religion  of  Israel,   institutions,   which    possessed    value 
in  Palestine  only,  because  there  only    they    had    spirit 
and  life.   They  require  and  inculcate  the    strict  observ- 
ance of  these  ceremonies,  although  by  such  observances 
much  of  our   own   power    to    act    usefully   as    citizens 
must  necessarily  be  destroyed.  Besides  this  they  envelop 
the  jewel  of  religion    in  so    many    folds,  that  numbers 
of  our  brethren  who  cannot,  or  will  not,  penetrate  the 
covering,  see  not  the  jewel    itself.      Ignorance    would, 
perhaps,      be    pardonable;     but     there    is — obstinacy. 
Many,  I  grieve  to  say  it,  belong  to  the  hypocrites,  who 
have     more    regard    for    their    own    wilfulness     and 
advantage  than  for  our  religious  weal.      They   care  not 
whether    some    treasures    may    yet    be  saved  from    the 
wreck,  or  all  be   lost  in   the  bottomless   abyss.     Were 
you  real  servants  of  God,  true  shepherds  in  Israel,  like 
those  who  have  gone    before  you,  your  care   would   be 
to  save  what  is  essential.      You  would  be    the    first    to 
improve  our  Temples   and  the   form  of  worship;    you 
would  be  the  first  to  prepare   for    our   youth   books   of 
religion  in  which   the    husk    should    be    distinguished 
from  the  kernel.    *     *    But,  alas, you  are  like  the  woman 
who  feigned  a  mother's  afi"ection  before    the  judgment 
seat  of  Solomon,  for  ye  say    respecting  the   child   that 
was  not  destroyed    in  the    night    time,    neither    of   us 
shall  have  it.     Yet  you   know    what    the    real    mother 
did.      She    yielded    the    claim    willingly   to   save  from 
destruction    the    child    that    had    lain    on    her  bosom. 
(I    Kings,    III,    16-28).      If    religion    really    lies    near 
your    hearts,    teach    it,    and    preach    it   in  real  purity 
and  simplicity,  and  divest    it   of  all   that    can  make  us 
ridiculous  in  the  eyes  of  other  nations.      Divest  it  of  all 
excrescences  and   additions,    so  that  it  may   again    be 


GOTTHOLD    SALOMON.  II5 

what  it  originally  was;  and  all  truly  rational  and  wise 
men  may  be  forced  to  exclaim,  in  the  words  of  onr 
text:  'Surely  this  great  nation  is  a  wise  and  under- 
standing people.'  "* 

Such  words,  spoken  in  Europe  sixty-four  years 
ago,  are  remarkable  indeed. 

The  following  extracts  from  his  sermon  on  "The 
Israelite's  confession  of  faith,"  are  timely.  (Text, 
Dent.  VI,  4-9): 

"But  what  should  be  the  nature  of  this  love  of 
God?  The  heathen  thought  they  loved  their  divinities, 
while  they  sacrificed  to  them  their  own  children. 
Many,  even  among  those  who  acknowledge  but  one 
God,  have  represented  the  destruction  and  annihila- 
tion of  self,  as  the  proper  proofs  of  love  to  Him.  There 
are  many  at  the  present  day,  who  consider  a  disinclina- 
tion to  active  life  to  be  the  same  thing  as  devotion 
towards  God.  Far  be  it  from  you,  to  entertain  ideas 
so  erroneous. "  + 

"  'Ye  shall  teach  them  diligently  to  your  children.' 
The  word,  in  the  original  is  used  in  reference  to  a 
sharp-pointed  arrow,  t  which  pierces  the  heart  easily, 
but  is  very  difficult  to  extract.  Teaching  and  preach- 
ing are  useless  in  themselves.  Though  you  had 
prophets  like  Isaiah  for  your  preachers,  men  who 
could  speak  with  the  tongues  of  angels,  and  though 
each  discourse  were  a  master-piece,  they  could  not 
form  you  into  perfect  men.  *  *  You  must  then  impress 
well  on  your  children  the  truths  of  religion — at  home. 
For  there  the  perversions  of  the  world  reach  you  not, 
there  you  have  no  need  to  do  homage  to  the  absurdities 
of  the  age,  for  fear  of  appearing  in  the  eyes  of  men  to 
be  'behind  the  fashion,'  or  'the  improvements  of  the 
times.'      It  is  here  that  vou    can    show    your    children 


♦Twelve  sermons  by  Salomon,  translated  by  Anna  M.  Goldsmith, 
1839,  pAges  146,  148,  149,  150,  104,  155,  156,  i^i,  165.  166. 

tTwelve  sermons,  page  iSi. 

JDeut.  32,  41  "veshinantom,"  Piel-form  of  "Shannan"  Denom. 
'shen"  i.  e.  "  tooth"  or  "sharp  edge,"  "arrow"  which  pierces  the 
heart.     See  Ps.  64,  4,  Isaiah  5,  28,  Prov.  25,  18. 


Il6  RKFORMKD   JUDAISM. 

true  examples  of  pious  meu  aud  believing  Israelities. 
And  this  is  the  pointed  dart  that  enters  the  heart 
readily,  but  will  not  so  readily  be  taken  out."* 

In  the  sermon:  "Outward  aids  of  religion,"  de- 
livered in  1826,  Salomon  said  among  other  good  things 
the  following,  on  the  text.  Dent.   VI,  8-9: 

"We  are  well  aware  that  the  same,  or  similar 
passages  occur  in  the  writings  of  the  prophets,  as  also 
in  the  Psalms  and  Proverbs,  which  cannot  be  inter- 
preted according  to  the  letter,  but  are  to  be  taken 
figuratively."  (Ibid.,  page  192).!  "In  the  holy 
Temple  poetry,  music  and  song  were  combined  to 
elevate  the  moral  feeling.  Such  physical  aids  do  pro- 
duce beneficial  effects  on  the  spirit.  I  need  only  re- 
mind you  of  the  good  that  has  been  realized  among  us 
since  the  establishment  of  this,  our  house  of  God.  *  * 
The  religion  of  the  Israelites  is  great,  is  pure  in  its 
doctrines  and  truths;  the  ceremonies  by  which  that 
religion  is  expressed  must  be  in  accordance  with  that 
greatness,  that  purity.  That  which  is  surperadded,  and 
manifestly  opposed  to  its  spirit,  that  which  offends  the 
moral  sense,  shocks  the  feelings  and  disregards  the 
laws  of  order  and  beauty,  should  not  be  accepted  and 
practiced  either  in  our  domestic,  or  in  our  public 
worship.  *  *  If  reason  is  not  exercised,  then  customs  and 
ceremonies  come  to  be  considered  as  religion  itself. 
Men  then  delight  in  vague  feelings,  and  are  satisfied  if 
the  heart  is  touched  for  a  time,  but  not  permanently 
improved.  Many  among  the  educated  classes  are  dis- 
posed now  to  this  mysticism,  this  visionary  and  dreamy 
state.     (Pages  205-6).      *     *     In  Israel  there  are  but  too 

*Twelve  sermons,  pages  185-189. 

t  Rabbi  Samuel  Ben  Meir,  (Rashbani)  remarks  to  Exod.  XIII,  9, 
which  passage  is  also  contained  Deut.  VI,  8-9,  the  following:  Ac- 
cording to  the  natural  explanation  the  passage  means  to  convey  the 
idea,  that  the  exodus  from  Egypt  should  be  a  memorial,  a  reminder 
as  if  it  were  written  "upon  thy  hand,"  as  we  read  in  a  similar 
passage,  Salomon's  Song,  VII,  6:  "Set  me  as  a  seal  upon  thy 
heart."  The  same,  "between  thine  eyes,"  like  jewelry,  which  a 
person  wears  as  an  ornament  on  the  forehead."  See  also  Ibn  Ezra's 
note  to  Exod.  13.9.  and  to  Deut.  6.8,  and  page  56  of  my  "Talmud" 
(1880,  Berlin,  Issleib). 


GOTTHOLD    SALOMON.  II7 

many  men  and  women,  who  arc  satisfied  with  this  half- 
light  and  consider  it  piety.  *  *  They  adhere  to  empty, 
snperstitious  cnstoms,  to  cabalistic  mysteries  and  say- 
ings and  reject  snitable  and  appropriate  aids  to  virtne. 
Do  you  desire  examples?  I  will  give  you  some.  The 
holy  solemnization  of  the  Sabbaths  and  Festivals,  is  to 
many  among  >ou,  a  matter  of  indifference;  but  you 
fear,  ye  observers  of  times,  to  commence  a  business,  or 
to  remove  into  a  dwelling  on  certain  days.  Some  of 
you  consider  prayer  and  devotion  as  objects  of  small 
import,  but  when  you  do  pray,  you  fear  to  pray  in  any 
language  except  Hebrew,  which  you  do  not  compre- 
hend. You  disobey  the  Mosaic  ordinances  for  the  Day 
of  Atonement,  without  self-reproach,  but  you  fear  to 
be  present  at  the  service  of  the  dead,  (Haskardth 
Xeshamoth)  lest  it  should  injure  your  parents,  who 
are  still  living.  Religious  customs  that  would  exalt 
the  life,  remain  unobserved,  but  in  cases  of  death, 
customs  are  observed  which  owe  their  existence  to 
])rejudices,  which,  probably,  originally  sprang  from 
heathenism.*  Why  is  this?  Whence  is  this?  Be- 
cause imagination  rules,  and  reason  is  become  her 
handmaiden.  Who  can  deny,  that  the  outward  dis- 
tinction of  festivals  and  fast-days  may  give  a  pious 
tendency  and  tone  to  the  heart,  and  in  this  way  lead  it 
to  religion.  But  if  you  do  not  also  employ  your 
reason,  you  might  even  thus  find  an  excuse  for  dis- 
honesty, when  in  fact  it  would  be  better  even  to  make 
the  day  of  the  festival  a  day  of  work  for  honest  main- 
tenance, than  thus  to  render  religion  a  pretext  for  a 
recourse  to  fraud.}     There  ever  were  and  are  yet  many 


♦Similar  things  are  found  even  in  this  countr}'.  It  is  appalling, 
how  superstitions  many  so-called  enlightened  Jews  are,  whenever 
death  enters  -their    house. 

+This  reminds  one  of  the  passage  in  the  Talmud  "Make 
thy  Sabbath  a  week  day,  but  ask  not  for  the  assistance  of 
men."  In  the  same  spirit  Salomon  said:  "There  is  no  law 
in  the  religion  of  the  Jews  to  hinder  you  from  devoting  your  powers 
to  the  state  to  which  you  belong,  to  the  fatherland  which  protects 
you,  at  whatever  hour  or  whatever  day  your  services  may  be  indis- 
pensably necessary."      "Twelve  .sermons."  (page  160 ).  The  principle 


Il8  REKORMKD    JUDAISM. 

individuals  in  Israel,  who  imagine  themselves  to  be 
pious  and  better  than  the  rest,  because  :hey  observe  a 
vast  number  of  ceremonies,  whose  whole  meaning  has 
long  since  been  forgotten;  because  they  keep  many 
fast-days,  utter  many  prayers,  read  much  and  often  in 
the  sacred  writings,  as  if  the  dead  letter  could  open 
heaven  to  them.  And  these  things  are  held  to  be 
reli":ion,  while  religion  itself  is  disregarded.  Thence 
the  ridiculous  blindness,  with  which  so  many  look 
down  with  contempt,  on-  such  as  think  differently 
from  themselves.  Pride  is  concealed  beneath  their 
tatters.  The  words  in  the  Midrash  are  remarkable: 
"Do  not  add  to  his  words."  (Proverbs).  This  means, 
according  to  Rabbi  Khijah:  "Do  not  make  the  fence 
around  the  garden  a  matter  of  greater  import  than  the 
garden  itself,  else  it  might  fall  in  and  destroy  the 
plants."  Oh,  deluded  ones,  they  hope  to  be  healed, 
merely  because  they  read  the  prescription  of  their 
physician  and  frequently  comprehend  not  the  language 
in  wdiich  that  prescription  is  written.  No!  To  over- 
value these  means  is  just  as  sinful  as  to  neglect  their 
use  altogether."*  Salomon  was  often  compared  with 
Klaus  Harms,  and  was  also  called  the  "Jewish 
Draeseke,"  which  was  considered  a  great  compliment 
in  those  days. 

It  is  impossible  to  ennmerate  here  even  the  titles 
of  all  the  sermons  of  Salomon.  Many  of  them  ap- 
peared in  pamphlet  form,  while  the  most  select  ones 
were  published  in  book  form,  as  "Sammlungen," 
(selections  of  sermons).  Thus  appeared  "Sermons  in 
the  new  Israelitish  Temple  at  Hamburg,  by  Dr.  G. 
Salomon,  first  selection."! 

is,  however,  not  as  new  as  it  might  seem.  Mar  Samuel  taught  more 
than  fifteen  centuries  ago  "Dina  DemalkhutaDina":  "The  law  oi' the 
Government  is  law,"  See  also  Talmud  Joma.  85:  "The  Sabbath 
hath  been  delivered  unto  you,  not  you  unto  the  Sabbath."  (Cf  "my: 
"The  Talmud,"  page  36. 

*Twelve  sermons,  pages  205-269. 

t  Hamburg,  1820,  Hoffman  and  Campe. 


GOTTHOLD    SALOMON.  IIQ 

In  182 1,  followed  a  second  and  in  1825,  ^  third 
"selection"  ot  Salomon's  sermons. 

By  special  reqnest  of  the  ladies  of  his  Congrega- 
tion, Salomon  pnblished  in  1825,  a  pamphlet:  "The 
family  life,"  in  three  sermons.  Salomon  relates  in  his 
"antobiography"  that  he  was  urged  by  his  Congrega- 
tion to  publish  weekly  sermons  delivered  by  him  and 
by  his  colleajjjue.  Dr.  Kiev.  Thus  three  volumes  were 
published  entitled:  , 

"Collection  of  the  newest  sermons  delivered  in 
the  Israelitish  Temple  at  Hamburg,  edited  by  Dr. 
Eduard  Kley  and  G.  Salomon.*  The  first  volume 
contains  fifteen  sermons.  The  fifteenth  sermon  on  the 
"Separation  from  those  we  love,"  based  on  Numbers, 
XXVII,  12-23,  ^s  beautiful  in  the  extreme.  In  fact 
Salomon's  greatest  force  as  a  preacher  is  manifested  in 
sermons  which  appeal  to  the  heart  rather  than  to  the 
mind,  hence,  in  sermons  dealing  with  sorrow  and 
death. t 

The  second  volume  contains  also  fifteen,  and  the 
third  volume  thirteen  sermons.  In  1829  a  new  volume 
was  added  to  these  "collections,"  entitled  "Festpredig- 
ter,  fuer  alle  Feiertage  des  Herrn,";^  which  Salomon 
himself  considers  his  best  efforts.  These  sermons, 
twenty  in  number,  are  indeed  models  of  simplicity  and 
conciseness.  §  Among  the  sermons  published  in 
pamphlet  form,  is  one  in  memory  of  Israel  Jacobsohn,  ]| 
and  another  on,  "Add  nothing  to  it  and  take  nothing 
away  from  it."*^ 

Salomon's  sermon  "The  desecration  of  God's 
name,  in  word  and  deed,"    delivered  in   1846,    created 


♦Hamburg  1826-27,  Ahrons. 

tTwelve  sermons,  translated  by  M.  Goldsmith,  p.  229. 

tSermons  for  all  the  Holidays  of  the  Lord,  Hamburg,  1S29, 
Nestler. 

§This  volume  is  dedicated  to  Dr.  Leo  Wolf,  Philadelphia. 

llSept.  13th.  1820.  "The  pious  Lsraelite  does  not  die.'.  Text 
Isaiah  51-3,  "An  Israelite  in  whom  I  glory." 

•TAug.  2'.\'\,  1S20,  text,  Deut.  p. 6.  reprinted  in  Kaiserling's  Bibl. 
Jued.  Kanzelr,  page  220. 


120  REFORMED   JUDAISM. 

quite  a  sensation,  and  was  published  at  the  request 
of  his  Congregation.  In  this  sermon  he  uttered 
among  other  things  the  following  words  on 
blasphemy:  "If  there  are  houses  in  Israel,  in  which 
the  youth  is  instructed  in  everything  but  religion,  or 
houses  and  schools  in  Israel,  in  which  religion  exists 
in  nothing  but  a  mere  mechanical  work  of  memory,  of 
formulas  and  usages,  a  heartless  occupation,  oppressing 
rather  than  reviving,  then  be  sure,  in  such  houses  are 
bred — from  such  houses  come — blasphemers.  How 
then  can  we  best  conquer  blasphemy?"  To  this  he 
answers:  "Truth  above  all!  Truth  in  particular  in 
the  house  of  truth,  before  the  God  of  truth!  Do  not 
utter  in  your  prayers  wishes,  for  the  fulfilment  of 
which  you  do  not  care;  do  not  pray  for  things  which 
in  reality  you  do  not  want,  do  uot  praise  God  for  the 
giving  of  laws  and  the  promulgating  of  statutes,  which 
he  never  commanded. |.  'No  liar  and  no  hypocrite 
shall  appear  before  God.'  Thus  scripture  informs  us. 
And  should  there  be  found  in  your  prayer-books 
wishes,  supplications  and  benedictions  of  that  sort, 
then  do  not  rest  until  you  have  purified  and  purged 
your  devotional  books.  "^ 

Salomon  was  a  pioneer  in  the  sketching  of  Biblical 
characters  in  a  series  of  sermons  from  a  Jewish  point 
of  view.  The  first  collection  in  this  line  was  his 
":\Ioses,  the  man  of  God,"  in  twenty-one  lectures  at 
Hamburg,  1835.  IMost  of  these  discourses  were  de- 
delivered  in  the  year  1827 

Two  years  later  a  second  '  'collection' '  was  published, 
entitled: 

tWhat  sense  is  there  in  praising  God  by  a  special  benediction, 
because  he  had  commanded  us  to  wash  our  hands,  to  light  the 
Chanuccah  candles,  to  read  the  Megilla,  when  we  can  find  no 
passage  in  the  Thora  where  such  orders  were  ever  given?  I  could 
add  many  more  instances  of  this  kind. 

tSee  Kaiserling:  Bibl.  Jued.  Kauzeledner,  Berlin,  1S70, 
Springer,  Vol.  I,  page  275,  and  my  "Selbstkritik  der  Juden,"  second 
edition,  Leipzig,  W.'  Friedrich,  1890,  pages  8-9  and  note. 

tSee  Kaiserling  Bibl.  Jued.  Kanzelredner,  Geiger:  Zeitschrift 
fuer  Juedische  Theologie,  where  these  lectures  are  reviewed  by  Dr. 
B.  Wechsler,  (Vol.  Ill,  page  91-102). 


GOTl'liOLD   SALOMON.  12  f 

"David,  the  man  after  the  heart  of  Cod."  in 
twenty-six  lectures. 

The  third  collection  of  this  kind  made  its  appear^ 
ance  in  1840,  and  is  entitled: 

"Elijah,  the  enthusiastic  prophet,  the  champion 
of  light  and  truth,"  in  nineteen  lectures. 

In  all  these  lectures  Salomon  often  draws  the 
moral  lessons  from  the  historical  material  in  an  in- 
genious manner.  Salomon  edited,  in  company  with 
Rabbi  Dr.  I.  Mayer  in  Stuttgart,  the  "Koeniglichen 
Kirchenrath  of  Wurtemberg,"  another  "Collection  of 
Sermons  for  the  Holidays  and  Other  Occasions."*  A 
certain  AI.  Lowengard,  writing  under  the  nom  de 
plume  of  "Judah  Leon,"  an  orthodox  student  of 
theology  made  himself  "immortal"  by  a  most  ridiculous 
criticism  of  these  sermons  from  a  .so-called  "philo.sophi- 
cal"  point  of  view,  f 

In  April,  1847,  Salomon  was  called  to  Strelitz,  in 
order  to  dedicate  the  Synagogue,  where  he  delivered 
two  sermons;  one  on  the  text.  Psalms  LVIII,  2-5, 
the  other  on  Leviticus  XIX,  "Holy  ye  shall  be."  The 
sermons  were  dedicated  to  the  noble  Grand  Duke 
George,  who  had  received  the  Jewish  preacher  most 
cordiall)'. 

Salomon  deserves  the  undisputed  credit  of  having 
given  to  the  Jewish  sermon  its  specific  Jewish 
character  by  the  good  use  he  made  of  the  Talmud, 
Midrash  and  the  later  Rabbinical  literature. 

Another  characteristic  of  Salomon's  pulpit  work 
is  his  practical  sense.  He  always  deals  with  the  vital 
topics  of  every  day  life  and  with  the  burning  questions 
of  the  hour,  which  nowadays  are  painfully  neglected, 
evaded  or  ignored  by  the  majority  of  the  Jewish 
preachers  in  Germany.  They  are,  also,  too  smart,  too 
well  versed  in  the  arts  of  diplomacy,  and  afraid  to  take 
a  manly,  bold  stand  on  the  questions  of  the  day.  There 
was  nothing  of  the  least  interest   in   the  family,    Con- 

*Fest-un(l  Casualprefliijten,  Stuttgart,  1813,  Metzler. 
tjudah  Leon:     Beitraege    Zur    Kritik    der   Refonnl)estrebungen 
in  der  Synagoge,  Stuttgart,  1S41. 


122  REFORMED   JUDAISM. 

gregation  or  in  ])ublic  life,  on  which  Salomon  did  not 
preach.  Hence  his  great  inflnence  inside  and  outside 
of  his  immediate  field  of  activity.  Many  charitable 
institutions,  societies  and  liturgical  reforms  owe  their 
origin  to  the  pulpit  of  Salomon.  Many  families  were 
kept  back  from  the  baptismal  font  through  his  inspir- 
ing sermons;  many  Jews,  who  were  indifferent  to  their 
religion,  were  won  again  for  our  cause  by  the  impetus 
received  from  the  Temple  in  Hamburg,  because  there 
they  were  taught  that  notwithstanding  their  lax  practice 
of  the  Jewish  ceremonies  and  forms  they  could  still  be 
good  Jews.  There  they  heard  for  the  first  time,  that 
right  living  and  good  conduct  constitute  the  essence  of 
our  religion.  The  words  of  the  prophet  seemed  to 
have  been  fulfilled:  "Behold,  days  will  come,  when  I 
will  send  a  famine,  not  a  famine  for  bread,  nor  a 
thirst  for  water;  but  to  hear  the  word  of  the  Lord." 
(Amos  Vni,  II.) 

Therefore  we  most  deeply  deplore  the  fact  that 
Prof.  Graetz  has  hardly  a  good  word  to  say  for  Salomon. 
While,  foi  instance,  men  like  Heine  and  Boerne,  who 
have  nothing  to  do  with  Judaism,  inasmuch  as  they 
were  apostates,  occupy  a  space  of  forty  pages,  *hardly 
ten  lines  are  devoted  to  Salomon,  and  these  abound 
in  ridicule,  bitter  sarcasm,  scorn  and  detraction. 
While  the  professor  concedes  that  Salomon  was  an 
"able  preacher,  well  versed  in  Biblical  and  Jewish 
■literature,"  (Ibid.,  page  417),  he  accuses  him  .of  having 
given  to  the  Temple  a  perfectly  Protestanical  appearance 
and  in  consequence  of  his  (Salomon's)  self-com- 
placency and  want  of  modesty,  a  defiant  character. "  In 
vain  we  look  for  the  learned  professor's  proofs  of  these 
assertions.  Again:  "With  Salomon  commenced  the  in- 
fluence of  the  preachers  in  Germany;  the  pulpit  took 
the  place  of  the  house  of  learning  and  from  it  not 
seldom  the  hollow-sounding  word  was  heard,  which 
concealed  the  thought  or  the  want  of  thought.      The 


*Graetz's  Hist,  of  the  Jews,  Vol.  XI,  pages  368  to  408.  Forty 
lines  would  have  more  than  sufficed  for  theni  in  a  "History  of  the 
Jews". 


GOTTHOLD    SALOMON.  1 23 

peals  of  the  organ  produced  shallow  emotions  and 
pushed  into  the  background  the  earnestness  and  the 
wealth  of  thought  of  the  original  Jewish  doctrine." 
(Ibidem).  In  this  country  and  even  in  Germany  the 
organ  is  a  popular  institution  of  almost  every,  even 
the  conservative  Synagogue.  Further:  "The  eternal 
'preaching'  " — Graetz  uses  the  sneering  expression 
'Gepredige,"  which  is  no  German  at  all,  —  ''became 
disgusting  to  deeper  natures."  "They  did  not 
prophesy  a  long  existence  to  the  Temple."  As  it  is 
still  flourishing,  they  were  false  prophets.  "A  would- 
be  wag  characterizes  the  little  confidence  the 
friends  of  the  Temple  had  in  its  lasting  suc- 
cess:" "The  preachers  in  Hamburg  are  growing 
rich,  and  can,  if  things  turn  out  badly,  buy  a 
Congregation.  (Minjan  i,  e.  worshippers)."  Now, 
even  if  this,  by  no  means  good  joke,  had  origi- 
nated among  the  friends,  and  not,  as  was  the 
case,  among  the  enemies  of  the  Temple,  it  would  still 
be  out  of  place  in  a  "History  of  the  Jews,"  which 
ought  to  deal  in  facts  only.  Yet,  Graetz  himself  can- 
not help  stating,  that  "now  and  then  the  Temple  suc- 
cee  led  indeed,  m  bringing  back  to  the  fold  some  Jews, 
who  were  about  to  join  the  church."  (Ibid.,  page 
417).  Is  this  fact  in  itself  not  sufficient  to  treat  the 
Temple  and  its  preachers  less  irreverently  and  more 
respectfully?  It  almost  appears  as  if  the  learned  pro- 
fessor had  felt  some  regrets,  some  compunctions  of 
conscience  on  account  of  the  sneers  and  ridicule  which 
he  had  heaped  upon  the  Temple,  its  preachers  and  up- 
holders on  page  417  of  his  "History."  For  on  page 
418  of  the  sime  work  we  are  unexpectedly  treated  to 
the  following  highly  appreciative  and  complimentary 
passage  concerning  the  Temple:  "Nevertheless  the 
merit  of  the  Hamburg  Temple  is  not  to  be  underesti- 
mated. It  has  removed  from  the  House  of  God  with 
one  stroke  and  without  many  scruples,  the  trash  which 
had  gathered  around  it  during  many  centuries;  it  has 
swept  away  in  youthful  impetuosity  the  holy  spider- 
web,  which  nobodv  had  dared    to    touch,    and    it    has 


124  REFORMED   JUDAISM. 

awakened  a  sense  for  a  regulated  form  of  decorum, 
order,  taste  and  simplicity  during  divine  service."  We 
now  ask  in  the  spirit  of  fairness,  whether  it  would  not 
have  been  in  better  taste,  and,  moreover,  in  the 
interest  of  historical  justice,  if  Prof.  Graetz  had 
omitted  the  sneering  passages  quoted.  On  the  occasion 
of  the  hundredth  anniversary  of  the  birthday  of  Moses 
]\Iendelssohn,  September  lo,  1829,  which  was 
celebrated  in  Berlin,  Breslau,  Hamburg,  Dresden, 
Leipzig,  Frankfurt,  Dessau  and  other  large  cities  of 
Germany,  Salomon  published  a  sermon,  "Light  and 
Blessing,"  and  a  book:  "INIonument  of  Remembrance 
of  Moses  Mendelssohn."  (Hamburg,  1829).  The  first 
part  is  devoted  to  an  interesting  biography  of  the"  Sage 
of  Dessau,"  while  the  second  part  forms  a  selection  of 
systematically  arranged  extracts  from  Mendelssohn's 
writings  in  eight  chapters.  The  publication  is  dedi- 
cated to  Joseph,  the  only  one  of  Moses  Mendelssohn's 
children,  who  remained  faithful  to  the  religion  of  their 
fathers,  and  to  David  Friedlaender,  whom  Salomon 
fittingly  designates  "the  truest  disciple  of  the  immortal 
master."  Joseph  Mendelssohn  highly  complimented 
Salomon  on  his  conception  of  his  father's  life.  Asa 
token  of  his  appreciation  he  sent  the  author  the 
autograph  of  IMendelssohn,  containing  a  notice  of  the 
"Hamburg  Correspondent,"  written  in  Mendelssohn's 
handwriting.  That  newspaper  announces  to  the  world 
that  "in  July,  1779,  the  Chief  Rabbi  of  Altona  had 
excommunicated  all  those  Jews,  who  would  read 
Mendelssohn's  translation  of  the  Pentateuch."* 

Salomon  was  a  religious  poet.  He  belonged  to 
the  commission  which  was  authorized  in  1833  to 
publish  a  new  hymn  book  for  the  Temple  in  Hamburg. 
Dr.  M.  Fraenkel  and  Dr.  Wohlwill  were  members  of 
the  same  committee.  Up  to  this  date  the  Temple  had 
used  the  "Religious  Hymns  and  Songs  for  Israelites," 
published  in  1818  and  1821  by  Dr.  Kley.      Among  the 

*His  name  was  Raphael  Kohn,  born  in  1722.  died   in    i8o3.     He 
\vas  the  grandfather  of  Gabriel  Riesser, 


GOTTHOLD    SALOMON.  1 25 

four  hundred  and  seventeen  hymns  of  the  new  hymn 
book,  ninety-five  were  composed  by  Salomon.*  The 
full  title  of  the  book  is:  "  General  Israeiitish 
Song  Book  for  Houses  of  Wor.ship  and  Schools," 
Hamburg,  1S33.  This  hymn  book,  while  an  ex- 
cellent selection  of  religious  songs,  has  one 
ereat  disadvantage.  The  songs  are,  as  a  rule,  too 
philosophical,  deep  and  tran.scendental,  a  mistake 
which  characterizes  not  a  few  Jewish  hymn  books. 
This  fault  of  our  Jewish  devotional  literature  reminds 
one  vividly  of  Zunz's  witty  remark:  "Der  Jude  Singt 
Logik  und  Betet  Metaphysik."t  But  in  justice  to 
Salomon  it  must  be  stated  that  the  songs  composed  by 
him  form,  to  a  great  extent,  a  praiseworthy  [exception 
in  this  respect,  because  they  are,  as  a  rule,  plainer, 
simpler  and  appeal  less  to  the  mind  than  to  the  heart. 
In  resrard  to  hvmns  it  might  not  be  amiss  to  remark 
that  the  Jews  could  learn  a  great  deal  from  the 
Christians,  whose  Congregational  songs  on  account 
of  their  plain  form  and  substance  are  often  inspiring. 
Our  Temple-music  is,  especially  in  the  large  Temples, 
highly  artistic.  We  sometimes  pay  extravagantly 
high  prices  to  our  choirs,  and  yec  a  less  expensive 
Temple-music  and  a  few  more  inspiring  Congregational 
sono;s  would  considerablv  diminish  the  chilliness  so 
characteristic  of  our  worship  and  might  increase  the 
attendance  in  our  Synagogues.  The  aiidience  would 
then  become,  instead  of  an  inactive  critic,  an  active 
participant  in  the  service.  How  much  less  expensive 
would-  such  an  arrangement  be  for  smaller  Congrega- 
tions! 

The  following  hymn  composed  by  Salomon  may 
find  a  place  here.  It  has  seven  stanzas  in  the  original 
German.  This  translation  is  contained  in  the  "hymns 
and  anthems,"  adapted  for  Jewish  worship,  selected 
and  arranged  by  Dr.  Gustav  Gottheil,  Rabbi  of 
Temple  Kmanuel,  New  York,  (1887)   on  pages  98-99: 


♦Salomon's  Autobiography,  page  31. 

+The  Jew  sings  logic  and  prays  metaphysics. 


126  RKKORMKL)   JUDAISM. 

SOUL,  WHY  ART  TIIOU  TROUBLED  SO? 


"Soul,  why  art  thou  troubled  so? 
"Soul,  why  art  thou  so  sore  afraid? 
"Feelst  thou  not  the  Father  nigh, 
"Him  whose  heart  contains  us  all? 
"Lives  no  God  for  thee  on  high? 
"Loving,  while  His  judgments  fall? 

"Look  above! 

"God  is  love! 
"Soul,  why  art  thou  troubled  so? 

"Heart  and  eye 

"Lift  on  high! 
"Every  tear  that  on  earth  flows, 
"God,  the  world's  great  ruler,  knows." 

"Soul,  why  art  thou  troubled  so? 
"Why  art  thou  so  sore  afraid? 
"Art  thou  then  of  all  forsaken, 
"Standest  thou  on  earth  alone? 
"All  thou  loved' st  from  thee  taken, 
"Nothing  thou  canst  call  thine  own? 

'  ^God  is  with  thee, 

"Eternally. 
''Soul,  my  soul,  shake  off  thy  dread! 

"Firmly  trust 

"God  the  just! 
"Never  shall  His  word  betray. 
"Never  shall  His  love  decay." 

"Soul,  why  art  thou  troubled  so? 

"Why  art  thou  so  sore  afraid? 

"From  thy  heart  has  fatal  death 

"Torn  the  loved  ones  thou  wouldst  save? 

"Sawest  thou  them,  with  anguished  breath 

"Sink  into  the  gloomy  grave? 

"Death's  last  blow 

"Endeth  woe. 


127 
GOTTIIOLD    SALOMON. 

''Soul,  have  comfort  in  the  Lord! 

^ 'Tears,  take  flio^ht, 

"For  in  liglit 
"Walk  the  hosts  that  (iod  adore, 
"Blessed,  blessed  evermore." 

Salomon  proved  himself  also  a  religions  poet  in 
his  "Parables."* 

Bnt  his  monnmentnm  aere  perenninni  is  his 
"German  Bible  for  the  People  and  the  Schools  of 
Israel."!  Salomon  thus  gave  for  the  first  time  into 
the  hands  of  the  Jews  a  German  translation  of  the 
whole  Bible  from  a  Jewish  point  of  view. 

It  is  a  testimony  to  Salomon's  intense  persever- 
ance and  painstaking  work.  The  translation,  while 
ignoring  in  most  cases  the  results  of  modern  Biblical 
research,  especiallv  of  philology,  is  based  on  the  con- 
ception of  the  best  Rabbinical  commentaries  and  does 
full  justice,  both  to  the  spirit  of  the  Hebrew  and  Ger- 
man languages.  Salomon's  "Volks  und  Schulbibel" 
especially  the  Pentateuch,  was  criticised  by  M.  Hess,  of 
Trier  and  by  Rabbi  L.  Schott,  of  Randegg. 

In  the  answer  to  these  critics  and  in  his  polemical 
writings,  Salomon  gives  ample  proof  of  his  great 
controversial  powers.  Anton  Theodor  Hartman, 
professor  of  theology  in  Rostock,  a  prominent  scholar 
in  the  field  of  oriental  languages, :J:  found  in  Salomon  a 
foe  worthy  of  his  steel.  In  a  pamphlet:  "Eisenmen- 
ger  and  his  Jewish  Opponents,"  and  in  the  fifth  and 
sixth  volumes  of  the  "Archives  of  the  Newest  Legisla- 
ture," in  an  essay:  "vShould  a  perfect  Equality  of  Civil 
Rights  be  granted  to  all  the  Jews  at  present?"  Hart- 
man,  an  uncompromising  enemy  of  Israel,  threw 
suspicion  on  the  oath  of  a  Jew.  Salomon  replied 
in    "Open  Letters  to  Mr.  Anton   Theodor  Hartman  :"§ 


♦Leipzig,  1S19. 

tDeutsche  Volks-uiid    SclinlbibeL   AUoiia    iS]  7,  Zweite    Auflage 
183S,  Hamnierich. 

iSee  his  "Die  Ilebraeerin  am  rutztisch." 

^Offene  Mriefc.in  Herrii  A.  Th.  Hartman,   Hamburg,  1S35. 


128  REI^ORMED   JUDAISM. 

These  five  letters  are .  remarkable  for  the  thorough 
knowledge  of  Jewish  literature  he  displayed,  for  the 
logic,  and  keenness  of  argumentation,  for  his  shrewd- 
ness in  discovering  every  weak  point  of  his  opponent, 
for  the  quick  wat,  irony  and  merciless  sarcasm,  with 
wdiich  Salomon  unmasks  the  ignorance,  littleness, 
miserable  bigotry  and  animosity  of  the  assailant  of  his 
co-religionists.  To  Th.  Hartman's  statement,  based  on 
the  book  of  the  orthodox  Rabbi  Loewenstein  in  Emden, 
that  the  Talmud  is  the  code  of  laws  for  the  Jews, 
Salomon  plainly  answered,  "No!"  "And  if  a  hundred 
Rabbis,"  thus  he  continues,  "should  say  so,  what  does 
it  prove?  Our  Rabbis,  even  the  oldest  and  most 
learned  of  them,  are  neither  bishops  nor  popes."  The 
conclusion  of  the  fifth  letter,  where  Salomon  reminds 
the  professor,  or  better  the  Christian  world,  of  what 
the  Jews  cheerfully  forget,  provided  the  Christ- 
ians forget  sortie  foolish  expressions  in  old  Jew- 
ish books,  which  not  even  the  Jew^s — except  a 
few  scholars — understand,  is  a  masterpiece  of  eloquence. 
He  concludes  thus:  "Practice  the  love,  of  which  in 
word  and  deed  is  preached  so  much  in  churches,  and 
which  is  so  often  spoken  of  outside  the  church.  *  * 
Be  thou  a  Christian,  as  I  am  a  Jew,  in  this  sense, 
and  it  will  not  be  necessary  to  make  our  future  salva- 
tion and  present  welfare  dependent  upon  books,  for  the 
letter  killeth  the  Christian  and  the  Jew,  but  the  spirit 
maketh  them  both  alive." 

These  letters  created  at  the  time  such  a  tremend- 
ous sensation  that  Hartman  was  compelled,  by  his 
students,  to  defend  himself.  They  plainly  told  him 
that  they  would  no  longer  attend  his  lectures  in  the 
University,  if  he  should  keep  silent  after  having  been 
publicly  accused  of  ignorance.  Hartman  was  thus  put 
on  the  defensive,  instead  of  the  offensive.  He  then 
came  out  with  a  pamphlet:  "Principles  of  Orthodox 
Judaism,"  to  which  Salomon  replied  in  a  "Second  and 
Last  Letter."  He  conclusively  refuted  Hartman's  ac- 
cusations concerning  the  national  pride  of  the  '  'chosen 
people,"  concerning  their  hatred  of  the    adherents    of 


GOTTHOLD    SALOMON.  I  29 

Other  religions,  recklessness  in  taking  an  oath,  and 
cowardice.  He  showed  by  nnnierons  quotations  from 
the  Biblical  and  later  Jewish  literature,  that  Jehovah 
is  considered  the  father  of  the  whole  human  family, 
irrespective  of  nationality  or  creed,*  and  that  the  king- 
dom of  truth  will  slowly,  gradually,  but  surely  gain 
universal  dominion  in  the  whole  world. 

In  those  days  Judaeophobia,  Jew-baiting,  or  "Anti- 
semitism,"  as  modern  phraseology  styles  this  idiosyn- 
crasv,  was  nurtured,  fostered  and  fanned  by  the  Ger- 
man professors,  who,  sailing  under  the  false  colors  of 
theological  rationalism  and  political  liberalism,  made 
the  Jews  scapegoats  and  targets  for  their  own  narrow- 
mindedness.  A  Ruehs,  Fries^  Hartman  and  even  a 
Bretschneider  were  not  ashamed  to  attack  Judaism 
with  the  rusted  ammunition  used  by  an  Eisenmenger, 
Schudt,  Wagenseil,  and  others.  The  school  of  the  so- 
called  "Jung-Hegelianer, ''  with  their  merciless 
''criticism,"  commenced  to  attack  Judaism  and  Jews 
under  the  guise  of  philosophy.  The  most  prominent 
exponent  of  this  clique  was  Bruno  Bauer,  w^ho  by  his 
scathing  and  corrosive  criticism  of  the  "Evangelical 
History  of  the  Synoptics"  deprived  Christianty  of  every 
historical  basis,  and  regarded  religion  as  the  enemy  of 
all  development  in  the  spirit  of  freedom.  No  wonder 
that  he  was  expelled  from  the  chair  of  the  theological 
faculty  for  the  expression  of  such  views. 

In  1842  he  published  in  the  "German  Yearbooks  of 
Science  and  Art,"  which  was  the  official  organ  of  the 
"Young-Hegelians,"  an  essay  on  the  "Judenfrage."  + 
Bauer  desired  to  prove,  that  Judaism  and  the  modern 
government  of  nations  are  incompatible  contra.sts, 
hence,  the  emancipation  of  the  Jews  must  be  made  de- 
pendent on  their  giving  up  their  religion  and 
nationality.     It  was  the  old  sophistry  in   the   garb   of 


^Leviticus  XIX.  iS,  19,  2^,  Exo.l.  XXIII.  4-5.  Proverbs  XXV, 
21-23,  Sch. 

+See  Deutsche  Jahrbuecher  fuer  Wissenschaft  uml  Kunst,  1.S42, 
pages  274  and  2S2.  It  appeared  in  pamphlet-form  in  1S43, 
(Braunschweig. ) 


130  KEFORMKl)   Jl'DAISM. 

New-Hegelianisin.  It  is  the  old  story  "les  extremites 
se  touchent."  Here  is  an  outspoken  enemy  of  every 
religion,  yet  he  would  have  the  Jews  give  up  their 
religion  for — what?  For  the  right  to  be  possibly 
chosen  to  the  office  of  a  policeman  or  town-crier?  Had 
Bauer  taken  the  trouble  to  study  the  history  of  the 
Jews  in  middle  ages,  he  would  have  known,  that  their 
religion  was  dearer  to  them  than  life  itself. 

Bauer's  pamphlet  elicited  many  telling  replies 
from  leading  Jewish  scholars,  among  others,  a  pamph- 
let from  Gustav  Philippson.*  More  thorough  were  the 
answers  of  Dr.  Abrahm  Geiger,  Samuel  Hirsch  and 
the  always  ready  champion,  Gotthold  Salomon. 
Geiger  treated  the  relation  of  the  Jews  to  the  state  in 
the  diflferent  epochs  from  the  historical-critical  point 
of  view  and  most  cleverly  refuted  every  one  of  Bauer's 
sophistic  arguments.!  Samuel  Hirsch  published  a 
pamphlet:  "Judaism,  the  Christian  Government,  and 
the  Modern  Criticism,  Letters  concerning  the  'Juden- 
frage'  of  Bruno  Bauer,  Leipzig,  1843."  Hirsch  hav- 
ing been  a  Hegelian  himself  and  endowed  with  a  mind, 
eminently  trained  for  philosophical  argument,  and 
having  been  well  versed  in  the  theological,  historical 
and  Rabbinical  literatures,  was  especially  fitted  to 
demolish  Bauer  with  his  own  weapons.  This  he  most 
ably  did,  although  his  style  of  writing  was  a  little  too 
deep  for  the  masses.  This,  however,  was  also  the 
case  with  Bruno  Bauer's  style.  Sentences  containing 
from  eight  to  tw^elve  lines  are  by  no  means  of  rare  oc- 
currence in  Bauer's  pamphlet. 

Salomon  published  a  strong  and  popular  pamph- 
let: "Bruno  Bauer  and  his  Superficial  Criticism  on  the 
Jewish  Question.  ":J:  Common  sense,  knowledge  of 
Jewish  history  and  Rabbinical  literature  are  the 
weapons  which  Salomon  most  cleverly  used  to  destroy 
the  unfounded  hypotheses    of   Bauei:.      He    shows    the 

*"Die  Judenfrage,  von  Breuno  Bauer,"  naeher  beleuchtet. 
Dessau,  1S43, 

tGeiger's  Wissenchaftliche  Zeitschrift  fuerjueische  Theologie, 
Vol.  5. 

i  Hamburg.  1843,  C-  Rosenkranz. 


GOTTHOLD    SALOMON.  I3I 

inconsistency  of  Bauer,  who,  while  denying  Christianity, 
still  clings  to  the  hyper-orthodox  notion  that  "Christ- 
ianity is  the  fulfillment  of  Judaism."  The  prophecy 
which  Salomon  jokingly  made,  that  he  should  not  be 
surprised  to  see  the  iconoclast  Bauer  in  the  role  of  an 
editor  of  an  orthodox  Christian  paper,  became,  indeed, 
later  literally  fulfilled.  Bauer,  the  merciless  de- 
molisher  of  the  Evangelical  history  of  the 
"synoptics,"  joined  hands  with  the  pietists  and 
feudalists  as  a  contributor  to  the  notorious 
"Kreutzzeitung.f  He  also  published  anti  -  Jewish 
articles  in  the  conservative  "State-Lexicon"  of 
the  inveterate  Jew-hater  Wagener,  and  advocated  the 
theory  of  the  "Christian  Government."  (Christlicher 
Staat).  Still,  Bruno  Bauer  and  his  ilk  are  forgotten 
and  could  not  prevent  the  emancipation  of  the  Jews. 

A  vear  later  Salomon's  polemic  pen  was  again  put 
to  good  use  in  the  publication  of  a  pseudonym  pamphlet: 
"The  Blue  Book  of  Gottfried Sigismund,"  (Hamburg, 
1844.J  as  a  rejoinder  to  a  most  scurrilous  publication: 
"The  Black  Book,  by  B.  Carlo."  The  booklet  is  spicy, 
sprightly,  witty  and  amusing  in  the  extreme.  It 
begins  as  follows: 

"The  greatest  misfortune  that  the  Jews  have 
brought  upon  Germany  in  general  and  the  good  city 
of  Hamburg  in  particular,  consists  in  the  large  swarm 
of  ignorant,  good-for-nothing  scribblers,  whom  the  great 
question  of  Jewish  emancipation  has  produced." 

We  come  now  to  one  of  the  most  important  periods 
in  the  history  of  the  Jewish  Reform-movement, 
namely,  to  the  famous  "prayer-book  controversy," 
which,  though  originally  a  local  affair  ot  Hamburg 
Judaism,  was  destined  to  exercise  the  greatest  influence 
upon  the  development  of  the  Jewish  worship.  That 
Salomon  did  not  remain  inactive  in  this  controversy 
will  be  seen. 

In  Chapter  IV  of  this  book,  the  reader  will  have 
noticed  what    a  stir    the    first    Hamburg   prayer-book, 

♦This  Berlin  daily  is  the  mouthpiece  of  the  "Altcouservative"  or 
"Junkerpartei,"  the  organ  of  Feudalism  and  Antisemitism, 


132  RKKOKMHD   JUDAISM. 

"Order  of  Public  Worship  of  the  Whole  Year,"  had 
created.  Partly  on  account  of  the  scarcity  of  this  book, 
but  more  especially  in  due  consideration  of  the  pressing 
wants  of  a  new,  more  advanced  generation,  the  officers 
of  the  Temple  concluded  to  publish  an  amended  prayer- 
book.  The  title  of  the  new  prayer-book  was  ' '  Seder 
Abodah,"  and  it  was  introduced  in  1841  in  the  Temple 
of  Hamburg  and  in  its  branch-synagogue  in  Leipzic, 
where  divine  service  was  held  during  the  annual  fair, 
(Messe.) 

While  the  members  of  the  Temple  were  in  full 
sympathy  with  the  new  prayer  book,  Bernays*  of  the 
"German  Israelitish  Congregation,"  of  Hamburg,  came 
out  with  three  warnings,  published  in  the  three  Syna- 
gogues of  Hamburg,  against  the  use  of  said  prayer-book. 
(October  16,  1841.)  He  literally  interdicted  it;  declared 
it  "un-Jewish"  and  "sinful"  to  make  use  of  it  for  the 
sake  of  prayer,  without,  however,  giving  one  valid 
reason  for  this  prohibition.  It  deserves  special  men- 
tion that  Rabbi  Ettlinger,  of  Altona,  did  not  sign  this 
document,  f  Rabbi  Bernays  had  proved  his  hostility 
to  the  Temple  on  another  occasion.  After  the  resigna- 
tion of  Dr.  Kley  as  preacher  of  the  Temple,  in  1839, 
and  Dr.  Frankfurter's  election  as  his  successor,  the 
administration  of  the  Temple  passed  the  resolution 
to  build  a  more  spacious  new  Temple.  As  the  permis- 
sion of  the  Senate  of  Hamburg  was  indispensable  for 
such  a  step,  the  Senate  inquired  about  it  of  the  officers 
of  Bernays'  Congregation,  who  in  turn  asked  for 
Bernays'  opinion  on  the  question.  The  "Chacham" 
took  the  opportunity  to  prevent  the  grant  of  the  desired 
permission  on  the  ground  that  the  Temple-society  was 
sectarian.  He  even  went  so  far  as  to  induce  the  Christ- 
ian authorities  to  prohibit  the  use  of  the  new  prayer- 
book,,  and  thus  to  annihilate  the  Temple-society. 
But  he  could  not  succeed  in  making  the  Senate  a  pliant 


*In  his  attempt  to  imitate  the  Portuguese  Jews  he  preferred  the 
pompous  title  of  "Chacham"  (sage). 

iLater  however,  due  to  the  pressure  brought  to  bear  on  hmi,  he 
took  sides  with  Bernays. 


GOTTHOLD    SALOMON.  133 

tool  of  his  tanaticisin.       That  these  doings,   especially 
Bernays'  "interdict,"  did    not  fail    to  create   a  painful 
sensation,  is  a  matter  of  course.      Bernays'  antecedents 
were  not  at  all  in  harmony    with    conduct  so  fanatical, 
and  so  utterly  unworthy  of  a   man,  trained  in  German 
Universities  and  well  versed  in  philosophical  literature. 
No  wonder  that  people  attributed  his  action  to  personal 
spite    against    the   Temple-society,    which  had   drawn 
away  the  best  and    most  intelligent    younger  members 
from  Bernays'  Congregation  and  had  thereby  increased 
the  membership  of  the  Temple  to  the  imposing  number 
of  eight  hundred  !  It  cannot'be  denied  that  Bernays  had 
not  justified  the  great  hopes  of  the  orthodox  party  and 
that  his  inactivity  and  the  peculiar  style  of  his  so-called 
philosophical  sermons  had  utterly    failed    to  attract  to 
him  the  rising  generation.      More  even  than  the  ''inter- 
dict" itself  did  its  inconsiderate,  insulting  tone  incense 
the  members  of  the  Temple.      Bernays  charged  the  offi- 
cers  of   the    Temple   with    "fri\-olity    and    irreligious- 
ness."*     Even  such  calm,  moderate  and  generally  dis- 
passionate men  as    Gabriel  Riesser    became    indignant. 
Thev  saw  in  Bernays'  step  a  flagrant  violation  of  their 
rights,  ''because  the  Chacham  had  no  jurisdiction  over 
the  Temple."       The  board  of  directors  of  the  Temple 
in  a  counter-declaration,  (October  24,)  charged  Bernays 
not   only   with  "arrogance,    impotent  partiality,  mali- 
cious ignoring  of  the  contents  of  the  prayer  book,"  but 
even  with  "ignorance  in    the  theological-liturgical  sci- 
ence."       Bernays   and    his    Congregation    flooded    the 
Jewish    Congregations    of   Europe   with   copies  of   the 
interdict.      This  in  turn  compelled  the  Temple   admin- 
istration to   call    forth    the  opinions  of   modern  Rabbis 
and  preachers  on  the  subject.       It  shows  the  growth  of 
the  Reform-movement,  that,    while   twenty    years  pre- 

*Beriiavs  said  in  his  "interdict"  among  other  things,  that  the 
"most  arbitrary  mutilation  of  our  main  prayers,  intentional  devia- 
tion from  the  Jewish  mode  of  prayer  and  the  most  irresponsible 
destruction  of  the  spirit  of  prayer  by  abolishing  and  changing  of 
passages  concerning  our  religious  (.M  future,  "  Redemption," 
•  Messiah" '  "Resurrection, ' '  and  a  frivolous  treatment  of  future  hopes' 
are  manifested  in  the  prayer-book. 


134  REFORM KI)   JUDAISM. 

viously,  during  the  first  ''Plaiiiburg  prayer  book  con- 
troversy," only  three  foreign  Rabbis  had  dared  to  come 
forward  publicly  in  favor  of  the  prayer  book,*  no  less 
than  thirteen,  and  the  most  famous  Rabl)is  of  Germany 
at  that,  at  this  time  boldly  espoused  the  cause  of 
reform  and  progress.  Aside  from  the  two  preachers  of 
the  Temple,  Salomon  and  Frankfurter,  the  following 
Rabbis  gave  fa\orable  opinions  on  the  prayer  book:  J. 
A.  Friedlender,  Holdheim,  Levin  Auerbach,  Geiger, 
Guttman,  Kohn,  Maier,  Mannheimer,  Philippsohn 
and  Stein.  Zacharias  Frankel,  in  full  accord  with  his 
"mediating"  disposition  and  his  customary  indecision 
gave  an  opinion  which  satisfied  neither  party.  Gei- 
ger's  and  Holdheim' s  opinions  are  the  most  thorough 
of  all. 

Salomon's  opinion  is  contained  in  a  small  pamphlet 
which    thoroughly    discusses    the  matter,  f 

The  tone  of  this  publication  is  earnest,  and  digni- 
fied. Salomon  refuses  the  charges  brought  against  the 
authors  of  the  prayer  book,  that  in  it  they  ignore  the 
three  doctrines  of  Redemption,  Messiah  and  Resurrec- 
tion. He  proves  by  numerous  quotations  from  Biblical 
and  Rabbinical  literature,  that  the  prayer  book  is  not 
inconsistent  with  Mosaic-Rabbinical  Judaism.  In  this 
he  proves  too  much,  as  it  is  not  at  all  the  province  of 
Reform-Judaism  to  be  in  every  respect  in  harmony  with 
Mosaic-Rabbinical  Judaism.  The  omission  of  theMussaph 
prayer  which  refers  particularly  to  the  ancient  bloody  sac- 
rifices in  the  Temple  of  Jerusalem,  of  the  prayer  "Velani- 
alshinim,";J:  (against  the  apostates)  is,  he  continues,  in 
full  harmony  with  the  spirit  ot  our  age.  He  concludes 
as  follows: 


*See  chapter  IV  "Aron  Chorin,"  page  76  of  this  book. 

tDas  neue  Gebetbuch  und  seine  Verketzerung,  sine  ira  at  cum 
studio,  (Hamburg,  1841.) 

iThe  following  is  a  literal  translation  of  the  prayer:  "O, 
let  the  slanderers  have  no  hope;  all  the  evil-doers  may  be 
annihilated  speedily  and  all  the  tyrants  may  be  quickly  cut  off, 
humble  thou  them  speedily  in  our  days.  Blessed  art  thou,  oh  God, 
who  destroyest  enemies,  and  humblest  tyrants:"  This  is  the 
twelfth  of  the  sc-called  ^eighteen  benedictions.  (Shenioneh 
Essreh). 


GOTTHOLD   SALOMON.  I35 

"Whether  the  author  of  the  anathema  thought 
more  of  his  own  cause  than  the  cause  and  honor  of 
God:  whether  he  is  'not  at  home,'  as  many  people 
claim,  in  the  liturgical  and  theological  literature,  so 
necessary  for  a  clear  judgment  in  this  matter,  or 
whether  he  did  not  carefully  read  the  work,  so  merci- 
lessly condemned  by  him,  we  do  not  know.  But  we  do 
know  that  since  the  existence  of  the  Jews  and  Judaism 
no  Jewish  teacher  has  ever  come  out  with  a  similar 
interdict.  *  *  *  We  are  convinced,  however,  that 
even  this  event  will  contribute  ultimately  to  the  promo- 
tion of  enlightened  religiousness  in  Israel.'" 

Salomon  devoted  also  a  special  sermon  to  the 
prayer  book  controversy,  entitled:  "It  is  dangerous  to 
a^ccuse  a  whole  community  of  irreligiousness,"  delivered 
February  7,  1842.  The  text:  "Abraham  said,  I 
thought  there  is  no  fear  of  God  in  this  place,"  (Gen. 
XX,  8-1 1 )  is  most  appropriate  for  the  occasion. 

Dr.  L.  Auerbach,  (Leipzig,)  said:  "The  step  of 
Bernays  was  not  only  hasty  but  also  superfluous  and  use- 
less; superfluous  for  his  own  orthodox  Congregation;  use- 
less for  the  members  of  the  Temple,  who  had  been  accus- 
tomed to  a  similar  prayer  book  for  twenty-three  years 
in  spite  of  the  interdict  of  forty  Rabbis."  Auerbach 
protests  most  emphatically  against  Bernays'  words,  that 
"it  had  never  entered  the  mind  of  a  Jew  to  make  use 
of  this  prayer  book."  This,  if  true,  would  exclude 
every  member  of  the  Hamburg  and  Leipzig  Temple- 
people  from  the  pale  of  Judaism!  And  yet,  the  most 
respected,  most  charitable  and  best  educated  men, 
(Gabriel  Riesser  and  others,)  were  active  members  of 
the  Temple!  How  much  more  tolerant  w^ere  the  Tal- 
mudists,  who  teach:  "As  long  as  a  man  does  not  wor- 
ship idols,  he  has  a  right  to  be  called  a  Jew.  * 

Such  prayers  only  were  eliminated  as  might  tend 
to  throw  suspicion  upon   the  patriotism   of  the  Jews. 


*See  Mainionides  on  "Idolaters,  II,  4,  Talmud  IMegilla  13;  my 
"The  Talimi  1,"  passes  34-40,  and  my  Prinzipien  des  Judenthum's 
chapter  \II. 


136  REFORMED    JUDAISM. 

Similar  passages  are  omitted  in  the  Portuguese  prayer 
book,  which  is  considered  strictly  orthodox.  For 
instance;  the  passage  "And  bring  us  back  in  peace  from 
the  four  corners  of  the  globe,"  or  "Return,  oh  God,  to 
Jerusalem,  Thy  City,  in  peace."  ]\Iaimonides  said: 
"Prayers  can  be  recited  in  any  language,"  and  "The 
Mussaph  prayer  is  not  absolutely  necessary." 

The  Messianic  idea  is  well  represented  in  the 
prayer  book,  hence  Bernays'  talk  about  "a  frivolous 
treatment  of  the  future  of  Judaism,"  amounts  to 
nothing. 

Joseph  Friedleander,  then  eighty  years  old,  comes 
to  the  conclusion  that  Bernays'  utterances  are  not 
based  on  legal  causes  or  liturgical  reasons;  and  that  the 
prayer  book,  which  does  justice  to  a  piirified  and  digni- 
fied service  in  accord  with  the  demands  of  the  age 
deserves  to  be  recommended  to  every  Jewish  Congrega- 
tion. He  closes  with  the  following  beautiful  senti- 
ments: "I  am  the  same  for  truth  and  justice  from  youth 
to  old  age." 

Abraham  Geiger  gives  the  following  opinion:* 
According  to  the  Talmud  the  short  prayer  "Habinenu" 
is  sufficient,  so  far  as  fulfilling  the  daily  duty  of  prayer 
is  concerned.  Hence  the  omission  of  some  prayers  in  the 
prayer  book  of  the  Temple  does  not  justify  Bernays' 
interdict,  not  even  from  the  strictest  Talmudical  point 
of  view.  The  omitted  prayers  were  among  those,  that 
owe  their  origin  to  a  later  period.  The  ritual  is  differ- 
ent in  German,  Polish,  Portuguese,  Spanish,  Provencal, 
Italian,  Greek  and  other  Congregations,  and  even  in 
Fuerth,  F^rankfurt,  Vienna,  Metz,  Bohemia,  Bavaria, 
Wuertemburg  and  Russia,  the  mode  of  worship  differs. 
Hence  the  discrimination  as  to  what  must  be  called  a 
Jewish  prayer  book  is  arbitrary  in  the  extreme.  Aside 
from  this  there  are  no  radical  changes  in  the  prayer 
book  ot  the  Temple,  and  even  those  pointed  out  in  the 
'.'interdict"  concerning    Redemption,    Messiah,  Resur- 


*See   Qeijjer:     Der    Hamburger    Tempelstreit,    eine    Zeitfra^e, 
Brtslan;  1S42,  Leiiokhardt,  and  Nachgel,  Schrifteii  I,    pages  113-197. 


GOTTHOI.D    SALOMON.  I37 

rection, — which,  however,  have  nowhere  been  desig- 
nated as  essential  elements  of  the  prayer — are  very 
tame  indeed.  Hence  the  verdict  is  purely  subjective 
and  arbitrarv,  and  the  prohibition  of  the  iise  of  said 
prayer  book  is  wholly  unfounded  and  in  glaring  contrast 
with  the  laws  of  the  Talmud  concerning  prayer. 

In  his  pamphlet  on  the  "Hamburger  Templesteit," 
Geiger  takes  the  Temple  people  to  task  for  not  going 
farther  in  the  Synagogical  reform  than  they  did,  and 
accuses  them  of  inconsistency,  half-heartedness  and 
want  of  decision. 

Dr.  Samuel  Holdheim,  Land-Rabbi  of  the  Grand- 
Duchy  of  Mecklenburg-Schwerin,  has  also  published 
his  opinion  on  the  prayer  book  in  pamphlet-form,  enti- 
tled: "On  the  Prayer  Book  and  its  Use  in  the  Tem- 
ple, "Hamburg,  1 84 1.  He  proves  that  the  custom  of  the 
Hamburg  Templers,  not  to  repeat  the  Shmoneh  Essreh* 
twice,  but  to  recite  it  with  the  reader,  was  advocated  by 
Rabbi  Gamaliel  f  and  by  Maimonides,  who  had  intro- 
duced the  same  reform  t  in  a  Congregation  where  he 
resided. 

In  answer  to  an  attack  made  upon  him  in  the 
"Zeitung  des  Judenthums"  Holdheim  published  an 
article  >;  on  the  question  of  authority  from  which  the 
following  is  an  extract: 

"I  have,  as  Rabbi  of  my  generation,  the  same 
right  which  the  forty  Rabbis  had,  who  twenty-three 
years  ago  decided  against  the  prayer  book.  The  impos- 
ing number  of  forty  proves  nothing.  Every  one  of 
them  was  only  one,  *  *  That  these  forty  Rabbis 
voted  against,  and  to-day  only  a  few  Rabbis  vote  for 
the  prayer  book  is  a  problem  easily  solved.  Although 
an  impartial,  liberal  opinion  is  no  longer  considered 
lieresy  in  our  day,  its  advocacy  has  nevertheless  for 
many  a  Rabbi  unpleasant  con.sequences,  to  defy   which 

*HiKliteen  Benedictions. 
tMishna  Rosh  hashana  IV,  9. 

i(iei}(er:     Wissenschafte  Zeitschrift  fiier  Jiieil     Theolotiie,    Vol. 
II,  pages  347-348. 

ijZeitung  des  Judentluini's,  1842,  No.  8,  February  19th. 


138  REFORMED   JUDAISM. 

not  everybody  has  the  courage.  These  forty  Rabbis, 
who  iu  1 8 19  denounced  the  Hamburg  prayer  book, 
reaped  glory  and  honor,  a  kind  of  veneration  from  their 
contemporaries,  and  as  long  as  the  advocates  of  Reform 
make  themselves  unpopular  by  their  course,  the  numer- 
ical strength  proves  nothing  for  the  truth  and  justice 
of  the  cause  in  question." 

Abraham  Kohn,  Rabbi  of  Hohenems,  Tyrol,  Aus- 
tria, said:*  "Judging  from  Bernays'  interdict  I  expected, 
indeed,  that  the  prayer  book — which  I  had  not  yet  seen 
at  the  time  I  read  the  interdiction — contained  most 
radical  views  on  our  religion.  But  how  surprised  was 
I  when  I  saw  the  prayer  book.  What  a  bold  statement 
it  was  that  "the  spirit  of  our  prayer  had  been  destroyed 
there!"  I  found  indeed  that  the  changes  were  inten- 
tional, but  by  no  means  "arbitrary."  On  the  contrary, 
that  they  gave  due  consideration  to  the  genuine  and 
pure  spirit  of  Judaism  as  well  as  to  the  exigencies  and 
demands  of  our  age.  Only  such  passages  are  elimin- 
ated and  changed  as  are  liable  to  foster  intolerance,  to 
nourish  conceit  and  false  pride.  Furthermore,  such 
passages  as  are  not  compatible  with  refined  taste,  dis- 
turb order  and  decorum,  and  hinder  devotion,  are  omit- 
ted. Lastly,  ideas,  which  the  majority  of  our  co-relig- 
ionists do  not  believe  and  whose  realization  they  do  not 
wish,  are  not  contained  in  the  new  prayer  book.  On 
the  other  hand  the  prayer  book  strives  to  elevate  the 
sentiments  of  Judaism  and  humanity.  That  the 
lamentations  on  account  of  the  loss  of  Palestine,  Tem- 
ple and  sacrificial  rites  are  partly  omitted  and  partly 
changed  does  not  at  all  constitute  a  dogmatic  question. 
For  it  is  known  how  little  the  prophets  and  psalmists 
cared  for  the  sacrificial  worship.  The  great  Maimon- 
ides  regards  the  ideas  of  Redemption  and  Messiah  as 
conveying  the  lesson  that  a  time  will  come  when  the 
knowledge  of  God  will  be  universal  and  the  kingdom  of 
righteousness  and  truth   will    be  established  on  earth,  f 


*December  19th,  1841. 

tMaimoindes     hilchot    Teshnba,    chapter    IX     and    Melachim 
cha])ter  XII. 


GOTTHOLD   SALOMON.  1 39 

That  our  oppressed  ancestors  never  forgot  a  prayer  for 
Israel's  restoration  was  due  to  their  persecution  and 
oppression  by  the  surrounding  nations.  Where  is  then 
the  raison  if  ctre  for  us  to  recite  such  prayers?  Who 
expects  or  wishes  in  our  days  the  re-establishment  of  a 
Jewish  monarchy?  The  amelioration  of  the  civil  and 
social  position  of  our  co-religionists  in  Germany  is 
nearer  to  the  heart  of  the  Jew  in  Germany  than  the 
restoration  of  the  Davidian  dynasty  in  Palestine. 
Aside  from  this  it  is  an  irrefutable  fact  that  to  a  large 
majority  of  our  co-religionists  the  belief  in  a  Messiah 
means  the  hope,  that  all  men,  irrespective  of  creed, 
will  recognize  in  Jehovah  the  Common  Father  of  all 
mankind.  The  Talmud  informs  us  that  Jeremiah  and 
Daniel  changed  a  formula  of  prayer  instituted  by 
Moses,  because  they  did  not  consider  it  right  to  utter  be- 
fore God,  who  is  the  embodiment  of  truth,  convictions 
which  they  did  not  hold,  because  they  did  not  want  to  lie 
before  Him  {Joma  6g  b.)  I  deem  it  therefore  my  duty 
to  recommend  the  prayer  book  to  every  Israelite  and 
to  express  my  heartfelt  thanks  to  the  Temple-society 
for  its  highly  meritorious  endeavor  to  give  more  life  and 
truth  to  our  liturgy.  May  it  triumph  over  sanctimo- 
niousness and  indifferentisni.  While  we  regret  that  in 
manv  places  nothing  is  done,  to  heal  old  wounds,  it  is 
still  more  deplorable,  that  even  there,  where  a  change 
for  the  better  has  already  gained  firm  ground  and  borne 
noble  fruit,  a  fight  is  made  against  it  at  the  expense  of 
truth  and  peace.  But  let  us  not  fear  their  impotent 
efforts,  for  God  is  with  us,  the  God  of  light  and  truth." 
Dr.  Isaac  Noah  Manheimer,  of  Vienna,  passed  the 
following  judgment  on  the  prayer  book:(Vienna  Decem- 
ber 23,  1841). 

1.  "According  to  Rabbinical  principles  it  is  per- 
mitted to  recite  all  the  prayers — except  the  priestly 
blessing — in  the  German  or  in  any  other  generally 
intelligible  language." 

2.  "The  abolition  of  the  Pijutim  and  Selichoth  is 
an  indispensable  condition  of  the  complete  restoration 
of  our  Divine  service  to  its  pristine  dignity." 


140  REFORMED   JUDAISM. 

3.  "Vehu  Raclium"*  (a  loiij^  prayer  for  Mondays 
and  Thursdays,)  all  JeJii  razon\  \  the  alphabetical  reg- 
ister of  sins  committed  during  the  year,  "^/  chait'^''\ 
which  plays  so  important  a  part  in  the  prayers  for  the 
Day  of  Atonement,  may  be  unscrupulously  abbreviated 
or  even  entirely  abolished." 

4.  "The  only  prayers  for  which  the  Rabbis  of 
the  Talmud  claimed  authority,  integrity  and  validity 
are  the  Shema,§  with  the  prayers  preceding  and  suc- 
ceeding it;    and  the  Tefilla."|| 

5.  "The  only  important  change  in  the  Hamburg 
prayer-book,  which  has,  however,  already  taken  place 
in  the  edition  of  1819,  is  in  the  so-called  Mussaph 
(additional)  prayer  for  Sabbath-and  Holidays.  There 
the  supplication  for  the  'restoration  of  the  sacrificial 
service'  is  changed  into  "Hear  our  prayers,  in  the 
place  of  sacrifices."^  Manheimer  candidly  confesses 
that  a  restoration  of  the  sacrificial  service  and  particu- 
larly of  the  bloody  sacrifices  does  not  belong  to  our 
Messianic  hopes  and  expectations.  He  cites  the 
prophets  and  Maimonides,  who  designated  the  sacrifi- 
cial service  as  belonging  to  a  childish  stage  of  the  peo- 
ple of  Israel."** 

He  therefore  considers  Bernays'  interdict  as  un- 
justifiable.     The  fact,  that  Bernays  deems  it  necessary 

*This  prayer  is  composed  of  Biblical  passages.  Jarchi,  Abudi- 
raham  and  Midrash  Shoclier  Tob  to  Psalms  22,  speak  of  this  pra}  er. 
Translated  literally  it  means:    "And  He,  i.  e.,  God,  is  mercifnl." 

tPrayer  beginning  "May  it  be  Thy  will,  Oh  God." 

iLite'rally  "For  the  sake  of  the  sin."  This  prayer  was  already 
known  to  R.  Amraem  and  originated  in  the  time  of  the  Gaonim. 
The  Portuguese  have  not  so  many  "Alchait"  as  the  Germans. 
Maimoimdes  knows  only  of  one.  R.  JeehudaBarzelloni  (1130  p,  C.,) 
was  opposed  to  this  prayer.  (Zunz:  Ritus,  page  13).  Many  Rab- . 
binical  authorities  object  to  the  public  recital  of  a  detailed  con- 
fession of  sins,  justly  remarking,  that  it  belongs  to  private  devotion. 
The  form  of  the  "Al  Chait"  proves  its  late  date. 

§"Hear,  oh  Israel,  the  Eternal  our  God,  the  Eternal  is  one."  It 
is  our  Credo.     Talm.  Berachot  13. 

ir'Thefilla"  literally  "prayer,"  is  used  for  the  eighteen  benedic- 
tions on  week  days  and  seven  benedictions  on  Sabbath-and  Holidays. 

H Manheimer  is  not  quite  correct.  The  old  form  is  also  retained 
in  small  print. 

•'■*Moreh  Nebuchin  (Guide  of  the  perplexed),  Vol.  III. 


GOTTHOLD    SALOMON.  141 

to  modify  and  to  weaken  the  interdict  of  the  Hamburg 
Rabbinate  in  1819,  shows  that  he  is  not  so  sure  of  the 
justice  of  his  cause.  But  liad  he  simply  warned  his 
own  followers,  without  attacking-  and  throwing  suspi- 
cion upon  the  honor  and  reputation  of  the  Temple- 
Society,  which,  in  the  twenty-two  years  of  its  existence 
had  shown  itself  worthy  of  Judaism,  his  course  might 
have  been  excused  to  a  certain  extent.  But  now  it  is 
the  duty  of  all  those,  who  entertain  the  least  hope  for 
the  restoration  of  our  religion  and  of  a  revival  of  the 
spirit  of  our  people,  to  raise  their  voice  most  emphat- 
ically against  the  narrow-mindedness,  one-sidedness, 
usurpation  of  authority  and  arrogance  manifested  in 
his  interdict  by  Bernays,  who,  being  himself  a  child  of 
the  new  age,  ought  to  have  been  the  last  person  to  be 
guilty  of  such  actions.  The  more  indifferent  the  Rabbis 
of  Berna}-s'  stamp  have  shown  themselves  in  the 
cause  of  improving  our  worship,  and  the  more  they 
have  looked  on,  while  thousands  upon  thousands  in 
Israel  have  thus  been  estranged  from  the  House  of 
God,  the  less  right  have  they  to  give  themselves  the 
appearance  of  heroes  and  champions  of  our  faith  in  the 
face  of  those,  who,  in  order  to  stem  the  tidal  waves  of 
apostasy  and  of  threatened  dissolution,  were  the  first  to 
set  bounds  to  the  religious  anarchy  and  lawlessness  in 
things  divine.  Manheimer,  who  was  married  in  1824 
by  a  preacher  of  the  Hamburg  Temple  according  to 
the  ritual  of  the  Temple,  and  who  for  two  years,  1823- 
25,  had  officiated  as  preacher  in  the  Temple,  says  that 
he  is  indebted  to  it  for  the  richest  everlasting  im- 
pressions. There  he  received  his  inspirations  for  his 
successful  labors  in  one  of  the  most  influential  Congre- 
gations of  Germany.  He  says  that  he  will  never  for- 
get the  sad  impressions  which  the  abstruse  lectures  of 
Bernays  and  the  utter  deterioration  and  decay  of  the 
service  in  the  Synagogue,  under  the  spiritual  guidance 
of  Bernays,  have  made  upon  him,  impressions  which 
have  not  left  his  mind  to  this  day. 

If  the  question  of  authority   is  to   be   considered  of 
greater   import  than    argument    and    scientific    result, 


142  REFORMED   JUDAISM. 

then  he  may  safely  place  his  authority  based  on  the 
confidence  which  he  enjoys  in  the  Congregations  of  the 
Austrian  monarchy,  in  matters  pertaining  to  the  Jew- 
ish rite  of  worship,  in  opposition  to  that  of  Mr. 
Bernays. 

Dr.  Frankfurter,  in  a  pamphlet:  ' 'Standstill  and 
Progress,"  with  special  reference  to  the  Hamburg 
prayer-book  controversy,  (i84i)said:  "The  prayer-book 
controversy  is  the  old  struggle  between  progress  and 
standstill.  There  was  a  time,  when  religious  observ- 
ances were  a  matter  of  inheritance  from  father  to  son. 
Nobody  thought  of  questioning  their  meaning  and 
significance;  they  were  practiced,  but  they  were  dead 
all  the  same. 

"But  with  the  awakening  of  a  better  spirit  of  the 
age  the  Jews  who  took  an  active  part  in  this  awaken- 
ing naturally  had  the  pardonable  ambition  to  rouse  the 
religious  life  from  its  stagnation.  Hence  parties  were 
formed,  the  one  representing  standstill,  stagnation  and 
indolence,  the  other  advocating  progress,  development, 
change.  The  former  opposed  every  deviation  from 
beaten  paths.  To  them  Mendelssohn  was  an  infidel, 
because  he  had  translated  parts  of  the  Bible  into  pure 
German  instead  of  making  use  of  the  Jargon.  They 
cursed  Wessely,  because  he  had  put  himself  on  record 
in  favor  of  a  better  education  of  the  Jews.  The  Talmud 
and  its  commentaries  constituted  their  world.  Be- 
longing to  the  past,  they  had  no  eye  for  the  present 
and  future.  Hence  ever\'  argument  set  forth  in  favor 
of  the  new  wants  and  considerations  was  ignored  by 
them.  They  have  done  nothing  because  they  were 
fully  convinced  that  no  action  w^as  necessary. 

'  'The  friends  of  progress  tried  to  enter  into  this  new 
spirit  of  the  times,  sought  and  found  more  appropriate 
and  timely  forms  for  a  religious  life.  The  movement 
was  a  strong,  irrepressible  demand  of  the  time. 

"What  are  the  opponents  of  progress  doing  in  this 
second  phase  of  spreading  Reform?  They  sigh,  lament, 
complain  of  the  decline  of  religion,  while  the  repre- 
sentatives of  progress  are  up  and  doing,  to  bring  back 


GOTTHOLD    SALOMON.  143 

to  the  fold  those  who  went  astray.  As  a  reward  they 
are  styled  'heretics,'  'infidels,'  and  '  neologuists,' 
by  those  who  idly  look  on  the  '  decline  of  Judaism.'  " 
Frankfurter  says  of  the  Hamburg  Temple:  ''Ituever 
intended  to  oppose  the  Synagogue  in  its  imperishable 
truth;  on  the  contrary  it  aims  to  strengthen  our  faith. 
''And  now  a  closing  word  to  the  opponents  of  prog- 
ress. With  lamentations,  sighs  and  excommunications 
you  cannot  change  the  current  ot  the  age. 

''You  utter  the  reproach,  that  among  the  men  of 
progress  everything  is  not  as  it  ought  to  be.  But  have 
vou  the  right  to  overlook  the  real  improvements  for 
the  better  accomplished  by  those  men?  Is  your  idle- 
ness excusable  in  times  like  ours,  when  the  religious 
apathy,  indifference  and  indolence  of  the  masses,  so 
far  as  Judaism  is  concerned,  are  the  rule  of  the  day?  Is 
it  right,  that  instead  of  opening  the  eyes  of  the 
masses  you  try  to  deprive  them  of  the  light  they  have 
and  to  lead  them  backwards?  Our  Synagogues  decline; 
what  are  you  doing  to  support  them,  and  to  fill  wor- 
shippers with  the  love  of  God  and  of  His  doctrine? 
The  herd  is  scattered;  what  are  you  doing  to  gather 
them? 

"If  you  want  to  accuse  the  present  you  must  not 
yourselves  do  a  crying  wrong  against  it;  when  you  ac- 
cuse others  of  tearing  down  you  must  be  able  to  show 
what  you  yourselves  have  built  up,  established,  re- 
paired. Where  then  are  your  works,  which  ought  to 
testify  for  you  and  against  us?     Where?" 

The  following  is  the  opinion  of  Dr.  Joseph  Maier, 
Kirchenrath,  of  Wuertemberg,  and  Rabbi  of  Stuttgart, 
(December  i6,    1841.) 

Dr.  Maier  is  very  systematic  in  i)ointing  out  most 
accurately  in  nine  paragraphs  the  difference  between 
the  Hamburg  and  the  old  orthodox  prayer-book.  He 
then  goes  on  to  give,  in  four  additional  paragraphs,  the 
principles  which  apparently  have  guided  the  authors 
and  compilers  of  the  Hamburg  prayer-book,  as  follows: 
r.  The  restoration  of  the  dignity  and  simplicity 
of  the  ori  Mual  Jewish  worship,  hence    the    abolition  of 


144  rkformp:d  judaism. 

Pijutim,  and  the  removal  of  abuses.  He  criticises, 
however,  the  Temple  for  its  inconsistency  in  many 
things.  Such  as  the  Kiddush*  retained  in  its  prayer- 
book,  although  according  to  vSchulchan  Aruchf  it  is 
unnecessary.  Nevertheless  the  prayer-book  is  a  good 
attempt  at  a  returning  from  the  abuse  to  the  good  old 
usage.  \ 

2.  Revival  of  the  devotion,  which,  in  consequence 
of  the  long  duration  of  the  service  and  of  the  unintelli- 
gibility  of  the  prayers,  had  almost  utterly  disappeared 
from  the  Synagogue.  Hence  the  abbreviation  of  the 
many  prayers,  and  of  the  reading  portions  from  the  Pen- 
tateuch; the  introduction  of  German  prayers,  hymns 
and  responses,  which  stimulate  the  activity  of  the 
whole  Congregation  in  the  service. 

3.  Elimination  of  all  prayers  and  utterances,  ex- 
pressing intolerance  and  hostility  against  the  adher- 
ents of  other  religions.  § 

4.  Elimination  of  passages  expressive  of  the  de- 
sire of  a  return  to  Palestine  and  the  restoration  of  the 
Temple  in  Jerusalem  with  its  sacrificial  cult.  Now, 
while  it  is  much  to  be  regretted  that  in  this  respect  the 
prayer-book  is  very  inconsistent  ||  it  must  be  taken  into 
consideration,  that  a  radical  separation  of  the  national 
from  the  merely  human  elements  in  our  prayer-book  is 
rather  premature. 

*A  prayer  spoken  on  the  eve  of  Sabbath-  and  Holidays  over 
the  wine.  "Kiddusli"  literally  means  "sanctification"  of  the 
Sabbath-  and  Holidays.  It  does  not  belong  to  the  Synagogue  at  all, 
only  to  the  house.  By  mere  chance  it  was  introduced  into  the 
Synagogue,  (Pessachim  loi,  b, )<ind  the  Gaon  Hai,  and  even  Karo, 
(Tur.  I,  269),  favored  its  abrogation  from  the  house  of  worship.  In 
Palestine  it  was  never  introduced  in  the  Synagogue. 

tOracli  Chajim,  chapter  269,  94. 

l"Voni  Missbrauche  zuni  guten  alten  Branch."  Zunz  was  the 
first  to  make  use  of  this  phrase  in  his  "Gottesdienstliche  Vortraege.'.' 

§The  prayers  "Velamalshinim"  "Av  Harachmeim"  and  several 
passages  in  "Abinu  Malkenu,"  belong  to  this  class. 

I! As  one  instance  I  mention,  that  while  passages  like  "Rebuild, 
oh  God,  Thy  Temple  as  it  was  formerly,"  "Bring  us  back  to  our 
country,  Palestine,"  were  changed  in  accord  with  the  principle, 
prayers  like  "  Yaale  Vejavau,"  which  express  the  same  senti- 
ment, remained  unchanged. 


GUTTHOLl)    SALOMON.  145 

As  long  as  the  Slienia  and  the  Tefilla  are  not 
eliminated  from  the  prayer-book,  the  Reforms  touch 
onlv  the  Minhag  (usage),  concerning  which,  in  all 
times,  Congregations  differed  one  from  another. 

We  possess  not  one  prayer  in  its  original  form.  * 
The  three  years  cycle  in  the  reading  from  the  Thora  is 
already  mentioned  in  the  Talmud,!  and  deserves 
recommendation,  because  the  too  long  Perikopest 
make  the  service  a  burden.  For  the  same  reason  the 
abolition  of  the  ''Haphtara"§  is  in  order,  as  the  begin- 
ning of  the  reading  of  the  "Hapthara"  was  usually  a 
signal  for  the  people  to  run  out  of  the  vSynagogue. 
Aside  from  this  the  Haphtara  was  introduced  only  very 
lately  as  a  substitute,  at  a  time  when  it  was  forbidden 
to  tlie  Jews  to  read  the  Thora,  which  prohibition  has 
long  since  been  revoked. 

The  Talmud  (Berachot  13)  permits  the  recitation 
of  the  Shema  and  Tefilla  in  the  vernacular.  In  a  time  as 
critical  as  ours  the  words  of  IMaimonides  ought  to  be 
taken  to  heart:  ''The  religious  authorities  of  every  age 
have  the  authority  to  set  aside  temporarily  even 
ordinances  of  the  Mosaic  law,  whenever  the  preserva- 
tion of  the  whole  religion  demands  it,  just  as  the 
physician  is  in  duty  bound  to  amputate  a  diseased  limb 
in  order  to  save  the  rest  of  the  body." 

In  connection  with  the  prayer-book  controversy, 
The  following  passage  from  a  sermon  of  Dr.  Baernhard 
Wechsler,  Chief-Rabbi  of  the  Duchy  of  Oldenburg,  de- 
livered on  the  occasion  of  his  inauguration  into  office 
in  1842,  deserves  mention:  "How  can  our  pretentions 
and  our  hopes  of  a  recognition  of  our  religion  as  a 
religion  of  the  spirit  and  truth,  be  fulfilled,  when  men 
who  occupy  the  position  of  leaders  of  large    Congrega- 


»As  proof  of  this  statement,  see  Zunz:  Gottesdienstl.  Vortraege, 
page  369. 

tMegilla  29  and  Maimoniries  on  "Prayer,"   XIII. 

JPerikope  or  "Sidrah"  means  the  weekly  portion  whicli  is  read 
from  the  IVntateuch  every  Sabbath. 

^"Haphtarah"  from  "patar,"  "dismiss,"  "make  free,"  ^Christ- 
ian-Catholic  Missa).  means  the  reading  of  a  chapter  of  the  prophets 
after  the  reading  of  the  Thorah. 


146  RKFORMED   JUDAISM. 

tioiis,  intend  to  enslave  religious  opinions  and  to  con- 
trol them  by  force?"  It  is  needless  to  say  that  the 
provoking  steps  taken  by  the  Hamburg  Rabbis  against 
the  prayer-book  are  most  particularly  alluded  to. 
*  *  "I  do  not  deem  it  right  to  keep  silent  here  in 
this  matter.  For  it  is  not  the  question  of  admitting  a 
single  Reform,  but  of  the  freedom  of  the  whole  spirit- 
ual process  within  Judaism.  When  they  again  com- 
mence to  disturb  the  conscience  with  the  old  rusted 
weapons  of  the  'Issur/  (prohibition)  and  of  the  excom- 
munication— then  it  is  the  duty  of  every  Rabbi  to 
warn  in  his  circle  and  to  defend  the  right  of  free 
religious  conviction.''' 

In  the  meantime  the  senate,  under  date  of  Janu- 
ary 12,  1845,  had  publicly  made  known  its  decision, 
that  the  much  talked  ot  proclamation  of  Bernays, 
against  the  prayer-book  must  be  removed  by  the  ad- 
ministration of  the  Congregation  of  Altona.  The 
Chacham  and  his  followers  resisted  as  long  as  possible 
compliance  with  this  ordinance,  but  on  the  2nd  day  of 
February,  the  "Modaah"  (proclamation)  was  removed. 
A  few  days  later,  however,  they  affixed  the  closing 
passage  of  the  said  proclamation  as  a  new  "Modaah" 
near  the  entrance  of  the  Synagogue,  which  read   thus: 

WARNING. 

It  is  forbidden  to  recite  the  obligatory  prayers  out 
of  a  book,  which  was  published  here  last  year  under 
the  title:  "Prayers  of  the  Israelites." 
Hamburg,  Erev  Shabbath  |  Isaac,  son  of  Jacob  Bernays, 
(eve  of  Sabbath,)  loth  |  Chacham  of  the  German 
Shebat,  5602.  j  Israelitish  Congregation  of 

I  Hamburg. 

This  prayer-book  controversy  had  thus  brought 
the  Hamburg  Temple  into  more  than  local  prominence, 
had  weakened  the  influence  of  orthodoxy,  not  only  in 
Hamburg,  but  throughout  all  Europe,  and  has  even 
compelled  the  Synagogue  to  do  something  in  the  way 
of  making  the  divine  worship  more  attractive  to  the 
young  generation  and  the  female  sex. 


GOTTHOLD    SALOMON.  147 

A  similar  struggle  took  place  at  the  same  time  in 
England.  Some  German  Congregations  of  London 
had  introduced  the  sermon  in  the  Synagogue  in  1838 
and  were  about  to  inaugurate  other  reformatory 
measures,  when  members  of  the  Portuguese  Congrega- 
tion had  resolved  to  "purify  the  worship  from  all 
prayers  and  usages  not  based  on  the  original  revela- 
tion."* But  they  did  not  intend  to  do  things  by 
halves,  and  therefore  they  applied  in  1840  to  Germany 
for  an  able  preacher  and  scholar  who  would  lead  their 
steps  in  the  right  direction  and  who  would  defend  the 
Reforms  to  be  introduced  with  weapons  from  the 
armory  of  Jewish  theology.  They  were,  however, 
disappointed,  as  no  German  Rabbi  possessing  those 
qualities  was  willing  to  go  to  England.  They  then 
selected  a  young  talented  Englishman,  Rev.  W. 
Marks,  who,  in  company  with  the  well-known  scholar 
Heimann  Hurwiz,  elaborated  a  new  prayer-book.  It 
was  resolved  to  build  a  new  Synagogue.  This  was 
the  signal  for  a  great  storm.  Influenced,  no  doubt,  by 
the  example  of  Bernays  and  his  followers,  the  Rabbi 
of  the  German  Congregation  of  London,  an  ignorant 
man,  and  the  Portuguese  Rabbi,  Raphael  Meldola, 
published  an  interdict  against  the  prayer-book  and  its 
defenders.  (May  10,  1841).  In  this  proclamation 
(Azharah)  the  "Form  of  Prayer  used  in  the  West 
London  Synagogue  of  British  Jews,"  f  is  styled  "a  great 
evil,"  "which  should  not  be  brought  into  a  Jewish 
home."  To  recite  the  prayers  from  this  prayer-book 
was  called,  "a  sin  and  an  abomination."  This 
document  was  signed  by  some  other  Rabbis  hailing 
from  Lissa,  and  Krotoschin.  The  Reforms  were  so  in- 
significant indeed,  that  the  prayer-book  would  be  con- 
sidered orthodox  to-day.     With  the  exception  of  a  few 


*Jost.  Geschichtedes  Judenthuni's  and  seiner  Sekten  III,  page 
375- 

+Edited  by  D  \V.  Marks,  printed  by  J.  Wertheinier,  5601,  A.  M. 
It  shows,  how  little  reformed  the  prayer-book  was  when  even  the 
date  of  publication  was  "Anno  Mundi."' 


148  REFORMED   JUDAISM. 

abbreviations,*  the  old  Portiignese  prayer-book  re- 
mained unchanged.  This  interdict  was  sent  broadcast 
to  all  British  Congregations  and  accused  the  new  Con- 
gregation of  heresy  and  schism.  But  no  attention  was 
paid  to  this  act  of  fanaticism.  Liverpool  and  Man- 
chester returned  the  document,  while  in  Portsmouth 
it  was  solemnly  delivered  to  the  flames,  although  those 
Congregations  belonged  to  the  London  Rabbinate-dis- 
trict, f 

After  the  West  London  Synagogue  with  its  prayer- 
book  had  become  an  established  fact,  the  members  of 
the  new  Congregation  did  not  intend  to  withdraw 
from  the  Mother-Congregation.  But  the  "London  com- 
mittee of  British  Jews,"  at  the  head  of  which  stood 
Sir  Moses  Montefiore,  refused  to  recognize  the  new 
Synagogue  as  a  Synagogue,  and  to  register  the  same 
(February  8,  1842).  The  object  of  this  intolerant  and 
unjust  action  was  to  prevent  the  members  of  the  Con- 
gregation from  entering  into  wedlock — according  to  his 
interpretation  of  the  English  law  on  Jewish  marriages — 
or  to  make  their  marriages  illegal.  To  this  Francis  H. 
Goldsmith,  one  of  the  directors  of  the  West-End  Syna- 
gogue, answered  politely  but  firmly,  that  Sir  Moses 
Montefiore  is  mistaken  when  he  thinks  that  Jewish 
marriages  need  his  consent.  Notwithstanding  the  fact 
stated  by  Montefiore,  that  "our  spiritual  church 
authority"  does  not  regard  us  as  Jews,  no  court  of  law 
can  be  convinced  that  a  Synagogue,  which  has  in  its 
ritual  the  hymn  "Jigdal,"+  has  forfeited  its  claim  to 
be  a  Jewish  institution.  Mr.  Montefiore  could  have 
well  afforded  to  testify  that  the  house  of  worship  on 
Burton  street  is  a  Synagogue,  although  he  does  not 
consider  our  Judaism  as  genuine   as  his.      Were   I   the 


*Ezeh  ISIekkoman,  Pittum  Haketoreth,  Bammeh  Madekin 
Lecho  Dodi,  Velamalshinim,  Velo  Nessatto.  In  the  Mussaph- 
prayer  a  few  benedictions  in  the  Thefillath  Sheba  {seven  benedic- 
tions) are  condensed. 

f'London  Globe,"   1842,  E'ebruary. 

jThis  hymn  contains  the  thirteen  creeds,  of  Maimonides,  which 
were  reduced  to  three:  Belief  in  God,  Revelation  and  Eutnre 
Recompense,  by  Joseph  Albo,  (^Ikkarini), 


GOTTHOLI)    SALOM(JX.  I  49 

president  of  the  committee  of  deputies  of  British  Jews, 
I  would  not  in  the  least  hesitate  to  attest  that  members 
of  a  certain  Synagogue  are  Jews,  although  their 
Judaism  is  not  identical  with  mine  in  all  points.  In 
answer  to  this  Montefiore  re-affirmed  his  position  once 
taken  in  the  matter. 

To  this  Francis  Goldsmith  replied,  that  he  still 
misses  the  reasons  for  Montefiore' s  decision  and  hence 
is  logically  compelled  to  surmise  that  he  cannot  give  a 
reason  for  it.*  The  only  reason  why  the  committee 
deemed  it  worth  while  to  ask  for  the  certificate  must  be 
sought  in  the  fact  that  they  intended  to  live  in  peace 
and  harmony  wtih  the  entire  Jewish  community  of 
England.  Knowing,  as  they  did,  that  they  were  Jew\s, 
it  did  not  so  much  as  enter  their  mind  for  a  moment 
that  anybody  who  acts  as  president  of  the  committee  of 
British  Jews  would  dare  to  dispute  such  apparent  facts. 
Neither  have  the  members  ot  the  new  Synagogue  asked 
for  your  testimony  because  of  difficulties  which  they 
might  encounter  in  the  performance  of  their  marriages, 
and  without  such  attest.  For  such  difficulties  do  not 
exist  at  all.  We  do  not  go  with  our  grievances  before 
parliament  or  before  the  courts,  in  order  to  .spare  the 
public  the  spectacle,  how  Jews  fight  againstrjews  in  the 
courts.  Our  committee  is  still  more  afraid  to  furnish 
to  the  opponents  of  the  Jewish  emancipation  the  weapon 
that  a  prominent  individual  among  the  Jews,  who  had 
rendered  on  one  occasion!  to  the  Jews  an  important 
service,  should  surpass  the  most  fanatic  of  these  oppo- 
nents in  intolerant  zeal,  by  denying  to  those  who  differ 
a  trifle  in  their  religious  opinions  from  his  views,  the 
benefits  which  the  legislation  had  guaranteed  to  them, 
I  mean  the  liberty  to  have  their  marriages  performed 
and  registered  according  to  their  wishes.  Therefore 
the  committee  will  not  further  insist  on  their  rights. 
But  it  has  authorized  me  to  inform  you,  that  it  protests 

*Since  times  immemorial  orthodox  Jews  when  asked  for 
reasons  of  a  ceremony,  have  given  the  answer:  "Man  darf  nicht 
fragen."     (It  is  forbidden  to  ask  questions). 

+He  alludes,  no  doubt,  to  the  Damascus-affair. 


150  REFORMED   JUDAISM. 

agaiust  Moiitefiore's  refusal  as  an  illegal  act,  preserving 
for  itself  the  right,  either  to  deny  the  legality  of  such 
action,  or  to  ask  parliament  to  take  awa)'  from  ]\Ionte- 
fiore  the  authority  which  he  had  so  greatly  abused.* 

iSIontefiore  forwarded  the  whole  correspondence  to 
the  Chief-Rabbi  Hirschel  and  to  the  Beth-din  for  action. 
(February  7,  1842).  On  the  same  date  the  answer 
was  sent  to  ]\Iontefiore  urgently  requesting  him  not  to 
grant  the  certificate  to  David  Wolf  Marx  as  Secretary 
of  the  West  London  Synagogue,  because  the  Rabbi  and 
Beth-din  "do  not  consider  it  a  Synagogue."  This  was 
signed  by  S.  Hirschel,  Chief-Rabbi,  David  IMeldola, 
A.  Haliva,  Israel  Levy,  Aaron  Levy  and  H.  L.  Bar- 
nett.  This  action  of  Montefiore  was  in  opposition  to 
the  accepted  Jewish  law,  which  most  emphatically  ob- 
jects to  the  appointment  of  a  man  as  judge  in  his  own 
cause.  Montefiore  could  hardly  doubt  that  the  men 
who  stated  in  their  interdict  "that  no  power  on  earth 
had  a  right  to  change  one  jot  of  the  ritual  and  that  the 
members  of  the  new  Synagogue  are  no  longer  Jews," 
would  endorse  his  opinions.  On  February  14,  1842, 
the  committee  of  British  Jews  passed  a  resolution  rat- 
ifying Montefiore' s  action,  although  he  had  not  asked 
them  before*  as  was  his  dutv.  In  consequence  of  this 
the  West  London  Synagogue  openly  rejected  the  "va- 
lidity of  the  oral  law,"  and  declared  it  a  one-sided  in- 
terpretation. This  question  naturally  produced  quite 
a  lively  controversy. 

The  prayer-book  of  the  West  End  Synagogue  was 
published  in  two  volumes  and  with  the  exception  of 
the  omission  of  the  prayer  "Velamalshinim,"  differs 
but  little   from  the    old    prayer-book.  *  *  * 

The  abolition  of  the  second  holiday  and  of  the  calling 
people  to  the  Sepher,  and  the  introduction  of  the  Por- 
tuguese pronunciation  cannot  well  be  numbered  among 
the  "prayer-book  reforms."  And  yet,  though  these 
reforms  w^ere  so  insignificant,  the  fanaticism  and  the 
intolerance  employed   against  those  who  attended  the 

*Zeitung  des  Judenthum's,  Vol.  VII,  pages  180-183. 


CiOTTHOLI)    SALOMON.  15  I 

new  West  End  Synajj^ogne  was  something  fearful.  Poor 
people  who  attended  the  new  Synagogue  were  deprived 
of  the  benefits  of  charity,  and  the  sister-in-law  of 
Montefiore  was  refused  burial  in  the  Jewish  cemetery 
because  her  child  was  circumcised  •  in  the  West-End 
Synagogue.  It  was  even  hinted  by  the  orthodox  Jews 
that  her  death  was  a  punishment  of  God  because  she 
had  belonged  to  the  new  Synagogue.* 

Let  us,  after  this  digression,  return  to  Salomon.  In 
his  practical  spirit  he  took  the  prayer-book  controversy 
as  a  basis  for  a  forcible  circular  letter  addressed  to  the 
"Rabbis,  preachers  and  teachers,  in  German  Israel, 
concerning  the  revision  of  our  prayer-book,  "f 

On  October  i8th,  1843,  the  twenty-fifth  anniversary 
of  the  dedication  of  the  Temple  and  of  Salomon's  in- 
stallation into  office  was  celebrated.  Dr.  Frankfurter 
delivered  on  the  evening  of  the  17th  of  October  an  ora- 
tion which  gave  a  history  of  the  struggle  and  success 
of  the  Temple,  paying  a  deserved  and  high  tribute  to 
the  labors  and  talents  of  Dr.  Kley,  Dr.  Salomon  and  to 
the  directors  of  the  Temple.  The  celebration  was  con- 
cluded by  a  cantata,  consisting  of  fourteen  numbers, 
lasting  an  hour  and  a  half,  no  doubt  the  longest  musi- 
cal piece  ever  rendered  in  a  Jewish  service.  Next  day, 
the  18th,  Salomon  delivered  the  jubilee  sermon,  in 
which  he  touchingly  reviewed  his  experiences  in  Ham- 
burg. Coming  home  from  the  Temple  he  found  the 
directors  and  a  majority  of  the  members  of  the  Temple 
at  his  house,  waiting  to  offer  their  hearty  congratula- 
tions. The  president  of  the  congregation.  Dr.  Mai- 
mon  Fraenkel,  addressed  him  and  presented  him  with 
resolutions  signed  by  the  directors  and  a  delegation  of 
one  hundred  and  sixty  members,  and  a  costly  and  sub- 
stantial token  of  their  admiration  in  the  shape  of  a 
solid  silver  piece,  representing  the  interior  of  the  Tem- 
ple, pulpit  and  tabernacle.  On  the  curtain  the  follow- 
ing words  are  written:  "Dem  Herrn  Dr.  Gotthold  Sal- 
omon, zu  seiner  25  jaehrigen  Amtsfeier  als  Prediger  am 

♦ZeituiiR  fles  Judenthuiii's,  April  30,  1842.     No.  18,  page  363. 

+Zeitun,i,' (Ins  Jinleiith's.    TS42,  No.  14!  19,  22. 


152  REFORMED   JUDAlJiM. 

neuen  Israelitischen  Tempel  zu  Hamburg,  am  18  Octo- 
ber, 1843,  vonseiiicii  Verehrern.''  (To  Dr.  Gotthold 
Salomon  011  the  occasion  of  his  twenty-fifth  anniversar\- 
as  preacher  of  the  Israelitish  Temple  at  Hamburg, 
October  18,  1843, 'from  ^^^  admirers.)  On  the  pulpit 
the  words  were  written:  "The  Lord  Eternal  hath 
given  me  a  tongue  for  teaching,  that  I  should  know 
how  to  strengthen  the  weary  with  the  word."  (Isaiah, 
1.  4.)  There  were  other  artistic  inscriptions  on  a  sil- 
ver pillow:  Salomon's  German  Bible  and  the  verse 
Nehemiah  vii,  8;  the  prayer  and  hymn  book,  with  the 
Hebrew  inscription  of  Psalm  xlii,  9;  a  vivid  represen- 
tation of  1  Kings,  viii,  4-6,  is  given  with  the  inscrip- 
tion: "And  Salomon  turned  his  face  and  blessed  the 
whole  assembly  of  Israel." 

Aside  from  this  Salomon  was  made  the  recipient 
of  a  beautiful  album  containing  the  most  excellent 
maxims  in  poetry  and  prose,  written  m  various  lan- 
guages, by  his  friends  and  admirers  all  over  the  world, 
each  bearmg  their  signature.  The  following  are  only 
a  few  of  the  names,  represented  in  the  album:  Diaes- 
eke,  then  the  most  popular  Christian  preacher,  (Bre- 
men); Boeckel,  Rupp,  Jacoby,  Amnion,  Niemeyer, 
Rosenkrantz,  Minister  Von  Struve — all  prominent  the- 
ologians or  philosophers.  Of  the  Jews  I  mention: 
Cremieux  and  Salvador,  in  France.  At  the  banquet 
in  the  evening,  Dr.  Gabriel  Riesser  made  an  eloquent 
toast.  The  "Zeitung  des  Judenthum's,"  of  October 
i8th,  1843,  says  among  other  things:  "It  is  Salomon 
who  has  elevated  the  German  Israelitish  homiletics 
from  the  stage  of  infancy  to  the  high  dignity,  the 
praiseworthy  development  and  energy  which  it  pos- 
sesses to-day.  He  freed  the  Jewish  sermon  from  the 
imitation  of  Christian  preachers  and  was  the  first  to 
make  it  an  original  product,  belonging  to  Judaism.  *  * 
He  was  the  first  to  conquer  the  respect  of  Christians  for 
the  German-Israelitish  pulpit  oratory.  From  Odessa 
to  Philadelphia  the  German  sermon  is  an  integral  part 
of  the  Jewish  worshi]).  Where  is  the  Jewish  preacher 
wl.o  has  not  learned  from  Salomon?" 


ao'l^THOLl)    SALOMON.  1^3 

On  vScptc-inbcr  5,  1S44,  vSaloiuou  had  llic  privilege 
to  dedicate  the  new  Temple  which-  his  Congregation 
had  bnilt.  He  preached  on  the  highly  appropriate 
text:  "(ireater  Will  be  the  (xlorv  of  the  vSecond  Teni- 
pie  than  the  First."      (Haggai,  II,  9). 

He  called  it  a  ''Beth  Tefilla,"  (Honse  of  prayer), 
a  ''Heth-Hamidrash,"  (Honse  of  Learning),  and  a 
''Hfth-Haniikdash,"  (Honse  of  Sanctification).  He 
jjnblished  also  for  this  anspicions  occasion,  with  notes 
and  docnnients,  which  contain  a  veritable  mine  of  his- 
torical facts,  a  short  history  of  the  new  Israelitish  Tem- 
ple at  liambnrg  dnring  the  first  twenty-five  years  ot  its 
existence,  (Hambnrg,  1844). 

Salomon  traveled  a  great  deal.  In  1822  he  visited 
Copenhagen,  where  he  gained  the  friendship  of  Man- 
heimer,  with  whom  he  was  intimate,  nntil  death  parted 
them.  He  preached  in  Copenhagen  on  Friday  even- 
ing, 1822,*  in  the  honse  of  Nathanson,  and  so  arou.sed 
the  people  that  on  the  next  day  he  was  offered 
the  position  of  preacher  in  the  main  Synagogne.  In 
1828  he  received  a  call  as  Rabbi  and  preacher  of  the 
then  mnch  larger  Congregation  of  Copenhagen;  but 
owing  to  the  urgent  entreaties  of  the  Temple  people 
he  remained  in  Hamburg  and  recommended  to  Copen- 
hagen Dr.  A.  Wolff,  of  Giessen. 

In  1829  vSalomon  visited  his  parents,  whose  old  age 
he  sweetened  by  his  filial  love.  He  also  visited  Des- 
.sau,  after  an  absence  of  eleven  years.  He  was  deeply 
disappointed  at  the  decline  of  the  Congregation  after 
Wolff's  death  and  gave  vent  to  his  feelings  on  the  sub- 
ject in  a  sermon  before  the  Congregation. 

In  1834  he  went  to  the  sea  re.sort  of  Heligoland 
for  his  health — and  in  his  joy  over  his  perfect  cure  he 
published:  "Memoirs  of  the  sea-bath  at  Heligoland," 
(Hamburg,  1834).  In  1837  he  visited  Switzerland 
and  in  1844-46  the  Rabbinical  conventions  of  Braun- 
schweig,   Frankfurt    and      Breslau.      He    preached    in 


*If  I  am  not  mistaken  tliis  was   the  first  time  that  a  Jewish  ser- 
mon was  hekl  on  Friday  evening. 


I  51  KKFORMKl)    J  r  DA  ISM. 

I'^rankfuit  in  the  scliool-huildiii^-  (called  "Real- 
schnle,"  also  "Pliilanthropin."  )  In  1846  lie  preached 
several  times  in  the  Temple  of  the  ''Reform-Genos- 
senschaft,"  of  Berlin.  A  fine  reception  was  tendered 
him  in  Hreslan.  He  said  he  had  never  fonnd  a  Congre- 
gation whose  members  were  better  educated,  more 
refined  and  whole-souled  than  that  presided  over  by 
Geiger  at  Breslan.  Culture  has  not  deprived  the  Jews 
of  Breslan  of  their  heart  and  naturalness  as  is  the  case 
in  Berlin.* 

In  i«S5i  he  \isited  the  Industrial  Exposition  in 
London.  Among  other  places  he  attended  there  the 
West-London  Synagogue  and  he  speaks  in  the  most 
glowing  terms  of  its  preachers,  Marx  and  Loewy. 
There  he  preached  in  (Tcrman  on  August  12,  1851.  That 
sermon  was  published  in  an  Knglish  translation  enti- 
tled: "The  Three  Elements  of  Israel's  Welfare,''  and 
dedicated  to  H.  L  Montefiore,  E.  Moccata,  and  Jacob 
A.  Henriquez. 

In  1853  Salomon  visited  Dresden,  Prague  and 
Vienna. '  He  was  surprised  at  the  progress  made  in  the 
German  Synagogue  at  Prague,  where  he  heard  a  hymn 
as  sung  in  his  Temple.  In  Vienna  he  was  cordially 
received  by  his  friend  Mannheimer  and  was  invited  to 
preach  on  September  17,  1853.  He  preached  on  the 
significance  of  the  month  of  "Ellul"  and  was  honored 
by  a  flattering  letter  and  present  in  the  .shape  of  a 
golden  tabatiere  from  the  Vienna  Congregation.  The 
letter  is  signed  by  Joseph  Wertheimer,  who  has  a  name 
in  Jewish  history,  Heinrich  Sichrowsk)',  Joseph  Bieder- 
man  and  ]\Ioritz  Goldschmidt.  The  date  of  Salomon's 
sermon  in  the  Vienna  Temple  was  engraved  on  the 
tabatiere.  He  greatly  enjoyed  the  company  of  Werthei- 
mer, Szanto,  f  and  the  historian  Wolff. 

The  idea  of  Rabbinical  conventions  originated  with 
Dr.  Abraham  Geiger,  who  was  to  my  knowledge  the 
first  Rabbi  in    this    centnrv   who    convoked  a    confer- 


*See  Salonioii'.s  letter  to  Mrs.  Dr.  Beer,  of  Dresden. 
tvSzanto  was  the  founder  and   editor  of  the  Vienna   "Neuzaeit," 
one  of  the  best  and  most  advanced  Jewish  weeklies  of  lunope. 


GOTTHOLD    SALOMON.  1 55 

ence  of  Rabbis  at  Wiesbaden,  as  far  back  as  1837, 
"Zur  Krhaltung  und  Fortbiluiig  des  Judeiithum's  und 
znr  Belebiuig  des  Religioesen  Siniies."*  But  in  1844 
Dr.  Ivudwig  Philippsohn  took  up  the  idea  of  Geiger, 
without,  however,  giving  credit  to  him,  and  brought 
it  prominently  before  the  public  is  his  "Zeit.  des  Ju- 
denth's,"  as  something  brand  new.  He  did  the  same 
with  Geiger' s  idea,  on  a  Jewish  theological  faculty, 
advocated  by  him  as  far  back  as  1835  in  his  "Zeit- 
scrift  fuer  Juedische  Theologie,"  while  years  later 
Philippsohn  palmed  it  off  as  an  entirely  novel  scheme 
of  his  ow^n.  I  do  not  in  the  least  intend  to  detract 
from  Philippsohn' s  merits,  but  in  the  interest  of  histo- 
rical truth  I  deem  it  necessary  to  do  justice  to  my 
teacher,  Geiger,  because  in  the  able  biography  of  Gott- 
hold  Salomon,  published  by  Dr.  Phoebus  Philippsohn 
— which  has  rendered  me  a  great  service  in  writing  this 
book — the  credit  for  the  idea  of  "Rabbiuervesammlun- 
gen,"  is  given  only  to  Ludwig  Philippsohn.  Philipp- 
sohn sent  out  an  appeal  to  the  Rabbis,  urging  them  to 
hold  during  the  summer  of  1844  a  convention  in  a  cen- 
trally located  city  of  Germany.  The  first  encoiirage- 
ment  came  from  Dr.  Herxheimer,  Land-Rabbi  of  Bern- 
burg,  Anlialt;  Herzfeld,  Land-Rabbi  of  Braunschweig; 
Geiger,  Rabbi  of  Breslau;  Holdheim,  Land-Rabbi  of 
Mecklenburg-Schwerin;  Kahn,  Chief-Rabbi  of  Trier, 
who  promised  to  be  present.  The  Congregation  of 
Braunschweig,  induced  by  its  Rabbi  and  in  full  accord 
with  the  government,  declared  its  willingness  to  receive 
hospitably  the  representative  Rabbis  of  the  nineteenth 
century,  and  thus  the  first  Rabbinical  convention  was 
held  in  Braunschweig,  from  the  I2tli  to  the  i(;th  of 
June,  1844.  Besides  the  Rabbis  already  mentioned, 
the  following  were  members  of  this  first  convention: 
Dr.  Mayer,  Stuttgart;  Dr.  Salomon,  Hamburg;  Gold- 
man, District-Rabbi,  Eschwege;  Samuel  Hirsh,  Lux- 
emburg, later  Philadelphia;  Schott,  Randegg;  Sobern- 
heim,  Bingen;  Wechsler,   Oldenburg;  Jolowicz,   Koen- 

*"For  the   preservation   and   development  of  Judaism,  and    for 
the  sake  of  the  revival  of  the  religious  sentiment." 


156  KEFORMHI)    JUDAISM. 

igsberg;  Hodenliciiiier,  Land-Rabbi,  Hildesheini;  Ben- 
Israel,  Coblentz;  Samuel  x\dlei-,  Alzey,  late  Rabbi  of 
Temple  Emanuel,  New  York;  A.  Adler,  Worms; 
Hoffmann,  Waldorf;  Heidenheim,  Sandershausen;  Ed- 
ler,  Aachen. 

These  Rabbinical  assemblies  had  the  purpose  to 
strengthen  and  encourage  morally  the  Jewish  Reform- 
movement.  Salomon  and  his  colleague,  Frankfurter, 
were  among  the  very  few  members  of  the  convention 
who  from  the  nature  of  their  positions  in  a  Congrega- 
tion, every  member  of  which  was  a  Reformer,  could 
afford  to  be  more  independent  and  outspoken  than  the 
rest  of  the  Rabbis,  who  were  compelled  to  be  more  or 
less  guarded  in  their  votes  and  utterances  on  account  of 
the  many  conservative  members  of  their  Congregations. 
Salomon  belonged  to  the  extreme  wing  of  Reformers 
in  the  convention. 

Rabbi  Goldman  made  an  earnest  plea  in  the  con- 
\'ention  for  the  retention  of  the  Hebrew  language  in 
prayer.  In  this  plea  he  pointed,  by  way  of  argument,  to 
the  devotion  which  reigns  supreme  in  the  Polish  Syn- 
agogues, while  in  the  Temples  of  Hamburg  and  Leip- 
zig decorum  only  is  to  be  found.  Salomon  replied  to  this 
argument  as  follows:  ''There  are,  I  do  not  deny,  pious 
people  among  those  who  regularly  attend  the  Polish 
Synagogue,  but  is  their  fear  of  God  the  result  of  the 
disorder  in  the  Synagogue,  of  the  unbecoming  beha- 
vior, lack  of  decorum,  the  screaming,  the  noise  and 
the  dead  Hebrew  letters,  which  are  recited  there?  I 
further  ask,  are  there  no  scoundrels,  no  rascals,  among 
those  who  attend  only  the  old  Synagogue?  ''•  * 
Alas,  I  know  many  of  those,  who,  after  having  wel- 
comed the  Sabbath  in  the  manner  described  by  Ral)lii 
Goldman  with  the  greeting:  'Come  in  Peace,'  mal- 
treat their  wives  and  children  a  few  minutes  later  and 
incite  quarrel  and  discord;  I  know  a  good  many  who 
literally  recite  their  'Tikkun  Shabath'*  in  the  Hebrew- 
Chaldaic-Svrian  language,    *     *    and  even  the  twent\- 


*A  collection  of  devotional  songs  for  the  §abb&th. 


GoTTHoLI)    SALOMON.  I57 

four  Mishnas  of  the  tract  Shabbath  and  who  neverthe- 
less immediately  after  the  first  'Jeziath  hashaboth  shta- 
jim  shenen  arbah' — readers,  who  are  Talmudists,  will 
aDpreciate  the  sarcasm — sell  two  yards  for  four  yards, 
i.e.,  neglect  the  Biblical  command  'not  to  do  wrong 
bv  false  measure,'  (Lev.  and  Deut.)  And  Mr.  Goldman 
wishes  to  recommend  to  us  that  kind  of  worship.'' 

He  then  enumerated  the  beneficial  effects  of  the 
Hamburg  Temple,  which  Goldman  had  assailed,  a;id 
declared  that  the  female  part  of  the  Congregation  is  not 
benefitted  by  a  Hebrew  worship,  and  that  even  the 
bovs  of  the  present  generation  have  not  the  time  to  en- 
gage in  the  study  of  the  Hebrew  language,  without 
neglecting  their  other  studies.* 

In  the  same  year  Salomon  published  a  polemical 
pamphlet.  +  a  defense  of  the  Braunschweig  convention 
against  its  numerous  enemies.  He  uttered  a  manly 
piotest  against  Philippsohu,  who  attempted  to  play  the 
Pope,  and  against  that  spirit  of  his,  which  is  so  well 
expressed  in  this  country  by  the  phrase  "rule  or  ruin 
policy."  It  is  a  deplorable  fact,  that  Philippsohn's 
undisputable  merits  in  the  cau.se  of  Judaism  were  not 
a  little  overshadowed  by  his  excessive  egotism,  which, 
ba.sed  on  the  autocratic  principle,  "  I  and  none  besides 
me,"  opposed  every  measure  which  did  not  originate 
with  him,  or  did  not  turn  out  just  as  he  anticipated. 
This  opinion  about  Philippsohu  was  led  by  Abraham 
Geiger,  bv  Dr.  Leopold  Stein,  of  P'rankturt,  and  by  a 
great  manv  other  leading  Rabbis  of  rrcrmany.  My  per- 
sonal intercourse  with  him  in  Bonn,  during  the  three 
vears  of  my  ministry  there,  from  icSyS  to  iSSi,  had 
.convinced  me  that  those  opinions  were  not  the  result 
of  personal  bias  and  juejudice. 

vSalomon  closes  his  pamphlet  with  the  hope  that 
in  the  future  ''the  staff  of  command  and  despoti.sm 
would  be  taken  out  of  Philipp-sohn's  hand." 

♦Protokolle  der  ersteii  Rabbinerversaniiiiluiij:,  Braunschweig, 
1S44,  pages  56-57. 

+Die  Rabbinerversamnilung  und  ilire  Tendeuz.  hine  Beleucli- 
tung  fuer  ihre  Freunde  und  Feinde,  Hamburg.  1S45. 


I5<S  KKFOKMEI)   JLDAISM. 

Salomon  delixcred  also  a  seniioii  in  the  Temple  of 
Braunschweig  during  the  Rabbinical  convention,  the 
following  extracts  of  which  may  find  a  place  here: 

"Experience  teaches  us  that  persons  who  have 
never  permitted  this  or  that  food  for  religion's  sake  to 
pass  their  lips,  have  not  been  able  to  guard  them 
from  uttering  wicked  ness,  lies,  slander,  curses  and 
false  oaths;  experience  teaches  that  men  who  are  able 
to  afflict  their  bodies  with  fasting  did  not  possess  the 
strength  to  fast  in  accord  with  the  conception  of  the 
prophet,  that  is  to  loosen  the  fetters  which  wickedness 
has  forged  for  the  poor  and  unfortunate;  that  is,  to 
give  bread  to  the  hungry,  a  roof  to  the  homeless  and 
to  take  care  of  those  who  are  of  our  flesh,  who  are  hu- 
man beings  and  fellow  men.  *  *  God  is  most  per- 
fect, free  of  human  frailties.  *  *  A  weak,  imper- 
fect (rod  does  not  lay  stress  on  a  perfect  and  pure  con- 
duct. If  God  is  acknowledged  as  holy,  then  he  re- 
quires holiness  of  us.  If  (rod  is  holy,  then  he  does 
not  permit  himself  to  be  bribed.  *  *  It  is  not  so 
easy  to  satisfy  a  holy  God.  We  cannot  win  such  a 
God  by  means  of  beautiful  words  or  glittering  actions, 
we  must  sanctify  and  glorify  Him  through  every  feel- 
ing of  our  breast,  through  every  thought  in  our  soul, 
through  every  work  in  our  life.  *  *  This  is  our 
divine  service.  *  *  vSuch  divine  service  is  more 
difficult  than  the  one  which  is  limited  to  the  House  of 
God  or  to  ceremonies,  be  they  over  so  imposing.  Thou- 
sands of  rams,  myriads  of  rivers  of  oil,  repeated  devo- 
tions and  daily  fasts  are  a  far  easier  sacrifice  than  the 
sacrifice  of  one  bad  passion,  and  of  one  destructive,  fa- 
\-orite  desire  upon  the  altar  of  the  purified  heart.  Not 
one,  and  not  ten  high  priests  can  consecrate  yoii 
througli  their  merits;  not  one  and  not  ten  saints  can 
sanctify  you  through  their  virtue.  Only  your  own 
piety,  your  own  character  can  open  the  heaven  unto 
you  and  plead  your  cau.se  before  the  throne  of  God." 

Salomon  was  also  present  at  the  Rabbinical  conven- 
tion of  Frankfort-on-the-Main,  (July  15  to  28,  1845). 
This  convention  was  made  more  outspoken    in   its  re- 


COTTHOLD    SALOMON.  159 

fonnatory  ttMulcncy  lliau  tlif  first.  Salomon  had 
belonged  to  the  important  commission  on  liturgy, 
whose  report  *  engaged  the  attention  of  the  greatest 
number  of  meetings.  He  took  part  in  the  di.scussion 
concerning  the  Hebrew  language  in  the  prayers  and 
said  among  other  things:  "Not  a  single  one  of  our 
religious  works  or  codes  of  law  makes  it  obligatory  for 
us  to  pray  in  Hebrew.  Holy  vScripture  does  not  com- 
mand us  to  ])ray  at  all,  it  leaves  this  holy  occupation  to  the 
heart.  Alishna  and  Talmud  say  plainly  enough: 
'Shenia  and  Tefilla  may  be  recited  in  every  language. 
Even  the  Shulchan  Aruch  f  permits  the  public  service 
in  every  language.  'The  Book  of  the  Pious, '|  recom- 
mends the  recital  of  the  main  j^rayers  in  the  vernac- 
ular, which  people  understand,  and  says  that  it  is  tar 
better  not  to  pra>-  at  all  than  to  pray  in  a  language 
which  peoT)le  do  not  understand. 

"Kven  the  Cabbalists  hold  the  same  opinion,  § 
hence  there  is  actuallv  no  religious  obligation  to  pray  in 
Hebrew." 

Concerningthe  questionof  the  "Messiah,"  hemost 
emphatically  declared,  that  we  do  not  believe  in  a  per- 
.sonal  but  a  spiritual  Messiah,  and  showed  by  quotations 
from  the  prophets  and  later  Rabbis  f  that  the  belief  in 
a  Messiah  has  always  been  considered  figurative,  signi- 
fying the  far  remote  age  of  universal  truth,  light,  peace 
and  brotherly  love. 

Salomon  attended  also  the  third  Rabbinical  con- 
vention at  P>reslau.*  The  subjects  under  discus.sion 
were  the  laws  concerning  Sabbath-and  Holidass.  Sal- 
omon said  that  the  words,  "Ood  hath  made  man 
plain,  but  they  seek  so  many  artifices,"  (Koehlet  7-29), 

*Salonion  was  the  only  one  of  the  committee  who  made  a  re- 
port. 

tOrach  Chajim  1014:   "Vakhol  lehisspallel  bekhol  lashon." 

jSefer  Chassidim,  paj^es  58S  and  7S5. 

^The  author  of  the  Shelah,  which  is  an  abbreviation  of  "vShnai 
Ivuchoth  habrith"  (two  tal)lets  of  the  covenant).  The  book  forms 
an  Ivncych)piL*dia  of  Jewish-religious  knowle<lge,  and  encourages 
asceticism. 

llSanhedrin,  96  a,  Jebamoth,  62  a,  Maimoni<les. 

•"It  took  place  from    Inly  13th  to  Julv  2.|th,  1S46. 


t6o  KI>:K()KMKD    JUDAl.^M. 

have  never  been  better  verified  than  in  the  Mosaie  laws 
of  the  Sabbath.  Later  Rabbis  have  added  nionntains 
to  the  ph\in  words  of  Kxodns  XX,  8  flf. 

Salomon  had  an  interesting  family  of  five  children. 
One  of  them,  Dr.  M.  G.  Salomon,  was  a  phycician  in 
Hamburg.  Salomon  was  charitable  in  the  extreme, 
not  only  to  his  own  kin  but  to  strangers.  In  his  ser- 
mons he  always  advocated  the  cause  of  charity  and  was 
instrumental  in  the  establishment  of  many  benevolent 
societies  and  institutions  in  Hamburg,  which  are  still 
existing  and  in  a  flourishing  condition.  Especially  the 
class  who  were  ashamed  to  beg  had  always  a  good 
friend  in  Salomon. 

His  correspondence  was  very  extensive,  especially 
with  Dr.  Mayer,  of  Stuttgart;  Manheimer,  of  Vienna, 
and  P.  Beer,  of  Dresden.* 

For  a  time  he  was  quite  an  enthusiastic  Mason, 
the  fruit  of  which  was  his  "Stimmen  Aus  den  Osten.'^f 
But  he  could  not  help  finding  out  that  mere  talk  about 
humanity  is  not  humanity  in  fact.  He  saw  with  sor- 
row the  exclusion  of  the  Jews  from  Prussian  lodges, 
and  gradually  kept  away  from  his  Masonic  brethren. 
His  "Decalogue  ot  the  Mason,"  in  poetry,  is  quite  inter- 
esting. In  the  year  of  the  Revolution,  1848,  in  Ham- 
burg also  a  ''constituting  assembly"  was  formed  on  the 
basis  of  democracy,  and  Salomon  was  elected  one  of  the 
representatives.      But  politics  was  not  his  sphere. 

In  1854  Salomon  celebrated  his  seventieth  birth- 
day, surrounded  by  his  children,  grand-children  and 
friends.  Congratulations  poured  in  from  all  sides. 
Dr.  Leopold  Stein,  Rabbi  of  Frankfort-on-the-Main, 
honored  him  with  an  excellent  poem  for  the  occasion, 
and  appreciative  of  his  merits. 

The  last  collection  of  his  sermons  was  entitled: 
"Sermons  for  all  the  Holidays  of  the  Lord,"  (Ham- 
burg, 1855).      It  cannot  be   denied  that   the   warmth 


*See  Neuzeit,  Vienna,  1862,  No.  61-52,  1863,  No.  1-4,  pulilished 
by  Dr.  Wolff,  where  some  letters  of  Salomon  to  Beer  are  published. 

t"Voices  from  the  East,"  a  collection  of  Masonic  discussions, 
Hamburg,  1S45. 


(;OTTH()LI)    SALOMON.  l6l 

and  enthusiasm  which  characterized  his  first  sermons 
are  absent.  These  last  sermons  address  them- 
selves more  to  the  mind  than  to  the  heart. 

Already  at  that  time  a  disease  of  the  nerves  made 
it.self  noticeable  to  Salomon.  His  memory  grew 
weaker.  On  March  13,  1856,  his  beloved  wife,  his 
companion  for  forty-seven  years,  died.  It  caused  him 
a  great  inward  struggle  to  resign  his  post  on 
account  of  the  rapid  progress  of  his  disease.  April  16, 
1857,  he  delivered  his  last  sermon,  on  the  subject: 
"Universal  Good  Will  and  Love  of  Family,".  He 
selected  his  text  from  Isaiah  XII,  3,  "And  ye  shall 
draw  water  with  gladness  out  of  the  springs  of  salva- 
tion," and  said  among  other  things:  "I  part  after  hav- 
ing preached  the  word  of  Cxod  for  nearly  four  decades. 
*  *  From  our  Zion,  from  our  Temple,  light  has 
spread  over  Israel.  *  *  On  the  evening  of  my  life  it 
is  granted  to  me  to  behold  Israel  occupying  a  worthier 
and  nobler  position  within  and  without.  Man  has 
grown,  and  thou,  beloved  Congregation,  hast  also  con- 
tributed towards  this  progress.  Thou  hast  practiced 
and  furthered  the  work  of  genuine  humanity  and  of 
true  Israelitish  religiousness." 

In  beautiful  words  he  took  leave  of  the  adminis- 
tration of  the  Temple,  which  has  always  been  ready  "to 
realize  the  sublime  idea  of  genuine  religion,  and  to  sep- 
arate the  noble  metal  from  the  dross  and  the  essence 
from  the  rigid  form."  With  enthusiasm  he  encour- 
aged and  blessed  his  colleague  and  successor  in  office, 
Dr.  Frankfurter,  and  the  whole  Congregation. 

After  his  resignation  the  administration  of  the 
Temple  sent  him  a  long  and  highly  complimentary 
letter,  dated  April  12,  1857.* 

Salomon  lived  until  his  seventy-ninth  year,  but, 
alas,  his  mental  faculties  were  gone.  After  a  sickness 
of  twelve  days  he  died,  November  17,  1862.  His  suc- 
cessor, Dr.  Jonas,  delivered  the    funeral  sermon  at  the 

*This  flocument  was  signed  by  Dr.  H.  Frankfurter,  at  the  time 
President  of  the  Commission  on  "Cnltus,"  by  Dr.  M.  Wolfsohn,  R, 
A.  Simon,  M.  Isler  and  Dr.  Leopold  Reiss. 


l62  RKFOKMKD   JUDAISM. 

cemetery  and  immediately  after  the  burial  a  memorial 
service  was  held  in  the  Temple,  where  Dr.  Frank- 
furter officiated.  His  oration*  was  worthy  of  Salomon 
and  of  his  eulogist,  full  of  deep  sentiment  and  dignified 
appreciation  of  the  activity  of  his  deceased  colleague  as 
man  and  preacher.  German  and  Hebrew  mourning 
chorals  concluded  the  impressive  memorial  service.  In 
several  Jewish  Congregations  of  Germany  and  other 
countries  memorial  sermons  and  eulogies  were  deliv- 
ered from  the  pulpits  on  the  Sabbath  after  his  death. 
The  press  of  Hamburg  f  and  of  other  cities,  I  paid  the 
highest  meed  of  praise  to  the  memory  of  the  famous 
preacher. 

With  Salomon  died  one  of  the  last  "Biurists, "  i.  e. 
one  of  those  who,  following  Mendelssohn's  example, 
have  translated  parts  of  scripture  into  pure  German  on 
the  basis  of  the  Jewish  tradition  and  older  exegetists, 
and  have  added  to  it  a  Hebrew  commentary.  He  was 
also  the  first  who  furnished  to  the  people  a  perfect 
translation  of  the  Bible  into  German,  printed  in  Ger- 
man letters.  His  powers  of  labor  were  immense,  and 
perhaps  the  cause  of  his  later  brain  disease. 

The  following  estimate  is  given  of  Salomon  by  a 
man,  who,  as  a  critic,  is  recognized  by  every  Jewish 
.scholar  of  this  century,  I  mean  by — Abraham  Geiger. 
In  his  "Zeitschrift  fuer  Wissenschaft  und  Leben,"  in  a 
necrology  on  "Salomon,"  he  said:  "Salomon  was  the 
first  and  most  eminent  Jewish  preacher.  Mighty  and 
pleasant  words  burst  from  his  heart  and  found  entrance 
into  the  hearts  of  others.  He  felt  more  than  he  could 
scientifically  construe,  what  treasures  the  knowledge  of 
Judaism   of  all  ages  contained,  and   he   knew   how   to 


*It  was  published  by  Nestler  and  Melle,  Haniburs,  1S62,  under 
the  title:  "Rede  bei  der  von  der  Direction  veraustalteten 
Todtenfeier  fuer  den  seligen  Herrn  Dr.  Gotthold  Salomon  am  20 
November,  1S62,  gesprochen  von  Dr.  Frankfurter." 

fDas  Neue  Hamburg,  No.  104,  "Hamburger  Nachrichten," 
"Freischuetz,"  "Reform,"  from  November  i8th  to  20th. 

tNationalzeitung,  Berlin,  November  20th,  1855,  Zeitung  des 
Judenthum's,  1S62,  December  9th,  No.  50,  Geiger's  Z.  F.  W.  U.  L., 
1S63,  Vol.   IT,  pages  T2S-129. 


GOTTHOLl)    SALOMON.  163 

find  and  to  make  use  of  them.  The  Jewish  sermon 
trained  a  perfect  mastery  through  Salomon."        *  * 

'  'The  Jewish  sermon, ' '  which  was  very  unpopular  among 
the  Jews,  when  Salomon  appeared  on  the  scene,  "has 
now  become  a  power  in  the  midst  of  the  Jewish  Con- 
gregation; It  now  takes  the  first  rank  amoiig  the  means 
of  religious  edification.  That  it  has  become  so  is  the 
merit  of  Salomon  and  his  compeers."  (Vol.  ii,  p.  128- 
29,  Breslau,  1863,  Schletter),  I  refer  to  the  following 
publications,  to  the  authors  of  which  I  am  greatly  in- 
debted in  my  labor:  Salomon,  "Selbstbiographie," 
Leipzig,  1863;  Phoebus  Philippsohn,  "Biographisc^ie 
Skizzen,"  3  Heft,  "Gotthold  Salomon,"  Geiger's 
''Zeitschrift,^"  F.  W.  U.  L;  "Gotthold  Salomon  and 
Gabriel  Riesser,"  vol.  ii,  pp.  125-29;  Kaiserling,  "Bi- 
bliothekjued.  Kanzelredner, "  vol.  i,  pp.  142-73;  "Zeit- 
des  Judeuth's,"  1842;  "Unsere  Zeit,  Jahrbuch  zuni 
Conversations  Lexicon,"  \ol.  vii,  p.  396,  Leipzig, 
Brockhaus;  Jost,  "Judenthum  und  seine  Sekten,"  vol. 
iii,  pp.  336,  365,  370;  "Selbstkritik  der  Juden,"  pp. 
3-10,  Berlin,  1880,  Carl  Duncker,  second  edition,  Leip- 
zig,  iS()o,  Wilhelm  Friedrich. 


CHAPTER   VI. 


ABRAHAM    KOHN. 


Abraham  Kohn's  biography  deserves  special  men- 
tion from  the  fact  that,  like  a  trne  priest  (Cohen),  he 
died  in  the  service  of  God,  in  the  canse  of  Jndaism,  a 
sacrifice  upon  the  altar  of  conviction  and  devotion  to 
God  and  humanity.  He  suffered  the  tragic  death  of  a 
martyr,  inasmuch  as  he  was  poisoned  by  his  fanatic 
enemies,  because  he  was  a — Reformer.  Born  in  1806 
(27th  of  Sivan)  at  Zaluzan,  a  little  town  in  Prachim 
county,  Bohemia,  of  poor  but  highly  respected  parents 
he  had  already  as  a  child  the  desire  and  ambition  to 
become  a  Rabbi,  and  to  lift  up  his  co-religionists.  In 
accord  with  the  custom  of  those  days  he  studied  the 
Talmud  with  the  assistance  of  a  tutor.  But  soon  he 
knew  more  than  his  teacher,  and  at  the  a":e  of  twelve 
the  youth,  endowed  with  great  talents,  indomitable 
ambition  and  desire  to  learn,  left  his  home  in  order  to 
continue  his  Rabbinical  studies  at  the  feet  of  great 
Rabbis  and  masters  in  Talmudic  lore  and  Jewish  litera- 
ture. Secretly,  however,  he  devoted  time  and  atten- 
tion also  to  so-called  profane  studies,  so  that  for  two 
years  he  seldom  slept  more  than  four  hours  nightly. 
In  Pisek  he  went  most  successfully  through  the  exam- 
inations of  the  gymnasium,  after  which  he  studied 
philosophv,  at  the  University  of  Prague.  Like  many 
Jewish  students  before  and  after  him,  he  had  to  live  for 
a  long  time  on  dry  bread.  Our  present  students  of  the- 
ology, especially  in  this  country,  have  no  idea  what 
the  pioneers  of  Reform  Judaism  had  to  undergo,  as 
students,  in  the  hard    struggle    for  existence;    and    as 


ABRAHAM    KOHN.  165 

Rabbis  in  the  both  contested  battle  for  their  ])rinciples. 
The  strain  on  Kohn  was  at  hist  of  such  a  character  that 
it  threw  him  upon  the  sick-bed,  where  he  was  for  a  long 
time  in  danger  of  death  from  brain  fever. 

In  1830  he  appeared  for  the  first  time  in  public  as 
a  preacher.  The  occasion  was  the  dedication  of  the 
Svnagogue  in  Pisek.  The  effect  of  his  sermon,  in 
which  he  depicted  the  beauty  of  peace  and  harmony  in 
the  most  glowing  colors,  can  be  best  imagined  by  the 
fact  that  it  induced  two  of  the  first  families  of  the 
place,  who  had  been  enemies  for  years,  to  become 
friends  again.  Those  who  know  from  experience  iiow 
intense  such  hatred  is,  especially  among  Jews  in  small 
communities,  will  best  appreciate  this  incident.  In 
Prague  he  preached  quite  often,  until  in  1833  he  ac- 
cepted a  call  as  Rabbi  of  Hohenems  (Tirol). 

Although  his  Congregation  had  only  ninety  mem- 
bers, he  found  a  good  field,  because  just  at  that  time 
the  question  of  Reform  commenced  to  interest  the  bet- 
ter class  of  Jews  in  (xerinany  and  Austria.  Abraham 
Geiger  came  out  at  this  time  with  his  Zeitschrift 
fuer  Juedische  Theologie  (Magazine  for  Jewish  Theol- 
ogv,  Wiesbaden,  1835),  which  was  devoted  to  an  earn- 
est, scientific  discussion  of  Jewish  customs  and  ceremo- 
nies. Kohn  was  a  contributor  to  this  magazine,  and 
his  essav  on  the  "Mourning  Customs  of  the  Jews"  is 
not  without  interest  yet.  In  his  articles  in  this  maga- 
zine, as  in  the  ''Zeitung  des  Judenthums,"  "Syna- 
goge,"  by  Dr.  L.  Adler,  '^\nnalen,"  by  Jost;  in 
Buscirs  ''Kaleuder,"  and  in  the  ''Centralljlatt,"  he 
urged  the  abolition  of  observances  which  had  no  basis 
in  Bible  and  Talmud,  and  are  therefore  detrimental 
rather  than  beneficial  to  the  true  interests  of  Judaism. 
He  himself  was,  however,  most  strict  in  the  observance 
of  the  ceremonies.  He  organized  charitable  societies 
and  a  society  for  the  furtherance  of  trade  and  handicraft 
among  the  jews.  He  introduced  choir  and  other  re- 
forms in  the  Synagogue  of  his  Congregation,  who.se 
best  members  considered  it  an  honor  to  sing  in  the 
choir.      He  was  particularly  active   in  the  school,  and 


l66  KKKOKMKD   JUDAl.SM. 

took  especial  delight  in  the  education  of  the  young,  the 
future  banner-bearers  of  Israel.  His  relation  to  the 
Congregation  was  that  of  a  father  rather  than  of  a  sala- 
ried officer.  His  sermons  were  attended  by  Jews  and 
Christians.  In  this  patriarchal  state  he  lived  and 
worked,  when  misfortune  knocked  at  his  door  in  the 
shape  of  a  call  tendered  to  him  in  1(^43  by  the  very 
large  and  influential  Congregation  of  Lemberg,  Galicia, 
Two  large  Congregations  of  Germany  honored  him  with 
a  call  at  the  same  time,  but  his  ardent  longing  to  bring 
progress,  light  and  reform  to  a  section  so  benighted  as 
Galicia  induced  him  -to  prefer  Lemberg.  He  would 
not  have  left  his  Congregation  had  he  not  known  that 
the  way  there  was  sufficiently  paved  by  him  for  reform 
and  progressive  development  in  order  to  make  smooth 
sailing  for  his  successor,  whoever  he  might  be.  He 
felt  within  himself  the  power,  energy  and  strong  will 
to  labor  in  a  large  sphere.  In  July,  1843,  he  went  to 
Lemberg  and  impressed  all  the  friends  of  progress  and 
reform  so  favorably  that  his  entrance  upon  his  position 
was  agreed  upon  for  the  next  spring,  as  he  did  not 
want  to  leave  his  Congregation  before  he  had  secured  a 
worthy  successor.  He  left  Hohenems  in  April,  1844, 
and  arrived  in  Lemberg  May  4th.  The  regret  at  his 
departure  from    Hohenems    was  general  and  sincere. 

His  position  in  the  capital  of  Galicia  was  quite  dif- 
ferent from  that  in  Hohenems.  Here  he  had,  it  is 
true,  the  better  and  more  intelligent  classes  on  his  side, 
but  ^las,  they  were  not  in  the  majority.  In  Hohen- 
ems he  was  Rabbi,  and  as  such  entitled  to  speak  free- 
ly on  all  religious  questions,  and  to  attack  authorita- 
tively all  abuses  and  superstitious  customs  which  had 
crept  into  Judaism.  His  position  in  Lemberg  was  onl\ 
that  of  '; preacher  and  teacher  of  religion,''  while  the 
Rabbinate  there  was  orthodox  in  the  extreme.  In  ad- 
dition to  this  the  great  masses  could  not  understand 
and  sufficiently  appreciate  his  philosophical  sermons, 
and  were  not  yet  ripe  for  a  Reform-movement.  They 
had  to  be  prepared  for  it  by  schools.  Supported  by  the 
well  meaning  administration  of  his  Congregation,  Kohu 


ABRAHAM     KOHN.  167 

was  enabled  to  open  in  the  year  1845  an  excellent  nor- 
mal school,  with  a  staff  of  efficient  teachers.  He  him- 
self took  chartre  of  the  religious  instruction  in  the  high- 
er classes,  and  acted  as  superintendent  of  the  school. 
The  success  of  this  institution  was  .so  phenomenal,  es- 
pecially from  the  fact  that  girls  received  instruction  in 
religion  and  Hebrew,  things  unheard  of  before,  that  the 
school  rooms  could  not  accommodate  the  numerous  new 
applicants,  many  of  whom  had  to  be  turned  away. 

Kohn's  other  duties  consisted  in  the  immatricula- 
tion  of  every  birth,  marriage,  death  and  divorce  within 
the  Jewish  community;  in  the  supervision  of  all  benev- 
olent institutions  and  in  delivering  sermons  at  least 
twice  a  month.  Though  it  can  be  .seen  that  he  had 
much  more  work  than  in  Hohenems,  he  sought  every 
opportunity  to  increase  the  sphere  of  his  usefulness  by 
addressing  the  people  on  all  proper  occasions,  dispelling 
erroneous  views,  abolishing  abuses  of  long  standing, 
and  enlightening  them  on  the  most  important  subjects. 
He  did  missionary  work  in  the  highest  and  noblest 
sense  which  this  term  implies.  Two  dozen  of  such 
Kohns  to-day  in  Russia  and  the  Russian-Jewish  quar- 
ters of  New  York,  Philadelphia  and  other  cities  would 
make  Russian  Jewish  (xhettoes  in  America  a  thing  of 
the  past.  His  words,  coming  as  the}-  did  from  the 
heart,  could  not  fail  to  enter  into  the  hearts  of  his 
hearers,  and  created  an  enthusiasm  for  him  which  can 
be  better  imagined  than  described. 

Meanwhile  a  new  Temple  was  finished  in  1846, 
and  there  Kohn  preached.  It  was  the  rendezvous  of  the 
progressive  element,  at  who.se  expense  it  had  been 
built.  At  that  time  Kohn  was  appointed  District 
Rabbi,  which  was  a  position  of  far  reaching  influence. 
He  strove  with  his  utmost  zeal  toward  the  elevation  of  his 
Congregation.  The  many  tokens  of  esteem  and  appre- 
ciation shown  him  by  high  officials,  and  the  wonderful 
growth  of  the  so-called  Reform  party  are  the  best  proofs 
of  his  increasing  popularity.  But  all  this  did  not  sat- 
isfv  his  holy  zeal  to  become  the  benefactor  of  his  peo- 
ple.     Unlike   others   who,  after   having  once  attained 


1 68  RKKORMKI)    JUDAISM. 

the  goal  of  their  ambition,  bask  in  the  sunshine  of  their 
glory  and  self-sufficiently  rest  upon  their  hard  earned 
laurels,  he  was,  like  Mordecai,  an  "Isli, ' '  a  true  man,  and 
hence  a  true  Jehuda.  Not  satisfied  with  being  "great 
among  the  Jews  and  acceptable  among  the  multitude 
of  his  ])retliren''  (Ksther,  X,  3),  "he  was  a  promotor 
of  good  to  his  i)eople"  (Ibid).  He  was  not  like  some  of 
our  co-religionists  who,  as  soon  as  they  l:)ecome  promi- 
nent in  a  certain  sphere,  "see  the  resting  place  that  is 
good"  (Gen.  XLIX,  15),  indulge  in  their  ease  and  with 
a  certain  indifference  look  down  from  their  lofty 
heights  upon  the  struggles  of  the  poor  unfortunate 
dwellers  in  the  valley.  Abraham  Kohn  followed  the 
example  of  Moses,  who,  "just  at  the  time  when  he  was 
greatest  in  Egypt"-I  translate  "vajigdal"  in  this  sense 
— went  out  to  see  after  the  welfare  of  his  brethren  and 
looked  on  their  burdensome  labors,"  (Exodus  II,  11.) 
Kohn  was  greatly  grieved  to  see  that  the  Jews  of  Gal- 
icia  were  subjected  to  the  most  shameful,  humiliating 
and  oppressing  taxes  for  no  other  reason  than  that  they 
were  Jews.  The  most  outrageous  and  disgraceful  was 
the  tax  on  meat  and  the  candles  used  for  the  Sabbath 
lights.  The  worst  feature  of  these  taxes  was  the  dis- 
gusting fact  that  they,  were  the  hardest  on  the  poor 
people,  inasmuch  as  they  doubled  the  market  price  and 
made  living  so  expensive  for  them  that  many  of  the 
poor  Jews  in  Galicia  did  not  eat  meat  during  the  whole 
year.  Following  was  the  tax:  For  a  pound  of  meat, 
lYz  kreutzer;  a  pigeon,  or  chicken  as  large  as  a  pig- 
eon, 2 3/^  kreutzer;  a  rooster,  hen  or  duck,  7  kreutzer; 
a  goose,  17  kreutzer;  a  turkey,  27  kreutzer.  The  tax- 
es on  candles  were:  A  tallow  candle  for  the  Sabbath, 
5  kreutzer;  a  wax  candle,  15  kreutzer;  a  Jahrzeit  can- 
dle on  the  anniversary  of  a  death,  3  to  6  kreutzer;  a 
Chanukah  candle,  i  to  2  kreutzer;  a  candle  for  the  da}' 
of  Atonement,  12  kreutze'r;  a  candle  for  a  wedding,  2^ 
florins;  so  that  as  two  candles  were  necessary,  it  meant 
a  tax  of  five  florins.  Each  famil  y  had  to  use  two  can- 
dles on  the  Sabbath,  or  at  least  to  pay  taxes  for  them, 
no  matter  whether  they  were   used  or  not.     Another 


AI'.RAllAM     KOHN.  1 '^x; 

evil  ill  connection  with  this  tax  was  that  those  who 
were  taxed  the  highest  were  eligible  in  the  directory  of 
the  Congregation.  In  conseqnence  of  this  the  number 
of  candles  determined  in  the  Congregations  their  pres- 
idents, and  in  further  consequence  those  who  made  it 
a  business  to  lease  the  taxes,  managed  to  elect  their 
creatures  and  pliant  tools  into  the  administration  of 
the  Congregations.  Even  strangers  and  visitors  had  to 
pav  this  tax.  At  the  least  suspicion  of  false  statements 
concerning  the  candles  used  in  the  house,  the  lessees 
had  a  right  to  demand  on  oath  of  the  renter,  attired  in 
the  garments  for  Jom  Kippur  (Reinigungseid),  in  the 
Synagogue,  in  the  presence  of  the  District  Rabbi  and 
District  Commissary.  15^ 

Alas,  too  true,  Jews  could  be  found  who  paid  a 
high  price  to  the  government  for  the  yearly  lease  of 
those  contemptible  taxes,  and  in  order  to  make  as 
much  money  as  possible  out  of  them,  they  were 
merciless  in  theii  collection.  They  employed  a  most 
despicable  system  of  espionage;  set  paid  spies  into 
the  kitchens  of  poor  Jews,  or  into  the  dining-rooms  on 
Friday  evenings  in  order  to  find  out  the  exact  amount 
of  meat  or  of  candles  used  for  the  Sabbath,  and  stooped 
so  low  as  to  bribe  the  Christian  servant  girls  of  well-to- 
do  Jews,  in  order  to  prevent  their  employers  from  so- 
called  "cheating"  the  government.  Now  Kohn  re- 
solved to  abolish  this  disgraceful,  and,  what  was  still 
worse,  demoralizing  tax,  and  he  succeeded.  How 
dearly  he  paid  for  it,  future  events  will  show. 

In  conjunction  with  the  leaders  of  his  Congrega- 
tion and  other  influential  Jewish  communities  of 
Galicia  and  Austria,  he  went  to  work  for  the  ac- 
complishment of  this  aim.  Twice  in  the  fall  of  1847 
and  in  the  spring  of  1848  a  deputation  composed  of  the 
most  prominent  Jews  in  Galicia,  headed  by  Kohn,  was 
delegated  to  Vienna,  in  order  to  effect  the  abolition  of 
these  taxes,  which  were  a  dark  stain  on  the    civiliza- 


*Jost:     Neuere  Geschichte    der    Israeliten,     Vol.   III.  page   33S, 
note. 


lyO  RHl'OR.MKK    Jl'DAIS.M. 

tion  of  Austria.  The  delegates  had  a  difficult  task, 
because,  sad  and  deplorable  as  the  fact  may  be,  it  is 
nevertheless  true,  that  from  a  Jewish,  and  of  course 
interested,  side,  every  lever  was  set  in  motion,  and  no 
stone  was  left  unturned  in  order  to  throw  every  imag- 
inable stumbling-block  in  the  way  of  the  deputation. 
Yes,  hear  it  readers,  in  amazement!  Jews,  nay,  so- 
called  strictly  orthodox  Jews,  brought  every  influence 
to  bear  upon  a  government  in  order  to  induce  it  not  to  do 
justice  to  the  Jews;  not  to  set  aside  one  of  the  most 
disgraceful  and  tyrannical  laws  which  the  meanest 
kind  of  Antisemitism  and  mediaeval  fanaticism  could 
desire  against  the  hated  Jews.  It  was  not  the  first 
time  in  our  history  that  the  \vords  of  the  prophet 
Isaiah,  "Thy  destroyers,  oh,  Israel,  come  from  thy 
own  m-idst,"  were  verified.  But  after  a  year  of  in- 
cessant and  effective  work  Kohn  and  his  supporters 
were  victorious.  The  taxes  on  kosher  meat  and  Sab- 
bath candles  were  abolished.  I  mentioned  the  dear 
"penalty"  which  Kohn  had  to  pay  for  this  victory  in 
the  cause  of  the  Jews.  The  enemies  of  progress  com- 
menced to  be  afraid  of  his  growing  popularity  and  in- 
fluence. They  had  forwarded  a  counter-petition  to 
Vienna  stating  that  the  abolition  of  these  taxes  was 
not  at  all  necessary.  Having  failed  in  their  purpose 
to  influence  the  government,  they  resolved  to  make 
Kohn's  stay  in  Lemberg  unpleasant  and  burdensome 
in  the  extreme.  The  history  of  the  Jewish  Reform- 
movement  is  full  of  proofs  that  the  enemies  of  a  pro- 
gressive development  in  Judaism  have  a  most  remark- 
able talent  for  the  art  of  embittering  the  lives  of  Reform 
Rabbis.  They  insulted  Kohn  personally,  but  as  this 
proved  of  no  avail  they  heaped  upon  him  the  meanest 
and  most  ridiculous  charges  before  the  courts.  Among 
other  things  he  had  to  answer  to  one  of  those  peculiar 
"saints"  why  he  carried  on  the  Sabbath-day  his 
handkerchief  in  his  pocket  instead  of  binding  it  around 
his  body  as  the  orthodox  Jews  do.  All  sorts  of  false 
accusations  were  also  manufactured  against  him, 
which  amounted  to  nothing.     Naturally  the  better  and 


ABRAHAM    KOHN.  I/I 

educated  classes  vied  with  each  other  to  make  him 
foiget  these  chicaneries  and  adversities,  and  the  more 
the  opposition  showed  itself  in  its  true  colors  the 
more  it  lost  its  followers,  and  dwindled  down  to  a 
small,  insiojnificant  clique.  It  was  utterly  discomfited 
by  the  additional  blow  that  it  met  with  a  contume- 
lious rebuff  from  the  courts  on  account  of  its  foolish  and 
malicious  charges  against  Kohn.  One  of  the  persecu- 
tors was  even  arrested  on  account  of  malicious  slander 
and  inciting  the  populace  against  Kohn.  No  sooner 
had  the  latter  heard  of  this  fact  than  he,  like  a  true 
"priest  who  loveth  peace  and  promoteth  it,''  employed 
every  means  at  his  disposal  to  free  his  enemy  from 
prison,  and  he  succeeded  in  doing  so  by  his  personal 
interference  and  entreaties.  But  this  act,  instead  of 
pacifying  the  scoundrels,  embittered  them  the  more, 
and  seeing  that  all  their  wicked  designs  and  miserable 
machinations  against  the  noble  man  had  failed,  they 
did  not  stop  at  unirder  uiost  foul  and  cozvardly. 

This  is,  to  my  knowledge,  the  only  instance  in 
Jewish  history  where  fanaticism  and  religious  bigotry 
were  carried  to  such  an  extreme,  for  the  attempt  of 
murder  against  Baruch  Spinoza  was,  at  least,  not  suc- 
cessful. Toward  the  end  of  the  summer  of  1840  Kohn 
was  about  to  publish  a  weekly  under  the  title  of  "Der 
Israelitische  Volksfreund"  (The  Israelitish  Friend  of 
the  People).  On  the  6th  of  September,  while  busily 
engaged  in  this  work,  a  villainous  scoundrel  poisoned 
his  dinner.  The  Sabl^ath  previous  he  had  preached  on 
the  commandment:  "Thou  Shalt  Not  Murder." 
While  the  members  of  his  family  recovered,  he 
twent\-four  hours  later  (September  7th),  after  painful 
sufferings,  succumbed  to  the  effect  of  the  poison, 
and  died  in  the  bloom  of  vigorous  manhood,  full  of 
resignation  to  the  will  of  God,  a  martyr  to  the 
principles  of  Reform-Judaism,  a  sacrifice  upon  the  altar 
of  his  unshakable  conviction  in  the  ultimate  victory  of 
truth  and  justice. 

Eight  years  later  a  \olume  of  his  sermons  on  the 
"Ten  Commandments, ''    together    with  a  short  sketch 


172  REFORMED   JUDAISM. 

of  his  life  written  by  his  son,  Jacob  Kohu,  to  which  I 
am  largely  indebted  for  this  biography,  was  published 
in  the  first  volume  of  the  "Jeshurun,"  a  magazine  ably 
edited  by  a  pupil  of  Dr.  Kohn,  Dr.  Joseph  Kobak,  for- 
merly Rabbi  of  Bamberg,  Bavaria.  These  sermons 
were  all  delivered  in  Hohenems,  with  the  exception  of 
the  one  mentioned  above,  on  the  sixth  commandment 
(vSeptember  2,  1848),  which  was  delivered  to  his  Lem- 
berg  Congregation.  I  deem  it  right  and  proper  to 
place  before  the  readers  of  this  book  a  few  extracts  from 
this,  in  some  respects  remarkable,  last  sermon  of 
Kohn.  I  sav  remarkable,  because  he  could  hardly 
have  preached  otherwise  had  he  known  that  one  of  his 
fanatic  enemies  would  murder  him  four  days  after  the 
delivery  of  his  sermon. 

"To  murder  a  creature  like  ourselves,  to  kill  a 
human  beino;,  to  shed  the  blood  of  an  innocent  man, 
must  still  be  prohibited  to  the  shame  of  humanity  I 
There  are  wild  beasts  which  tear  other  creatures, 
which  drink  the  blood  of  animals,  but  only  against 
strange  species  are  they  so  cruel.  *  *  Man  only, 
who  is  so  proud  of  his  privileges,  calling  himself  the 
crown  of  creation,  the  master-work  of  God,  rages 
against  his  own  genus.  *  *  You  feel  horrified  at 
this  picture,  yet  it  is  not  overdrawn  in  the  least.  Even 
according  to  Biblical  literature  the  first  quarrel  was  ad- 
justed by  the  murder  of  a  brother.  *  *  Pity,  reason, 
conscience,  ought  to  preserve  human  nature  from  the 
most  horrible  crime  of  destruction  of  human  life.  But 
no  !  The  Lawgiver  and  Judge  of  the  Universe  must 
exclaim:  'Thou  shalt  not  murder.'  In  order  to  in- 
.stil  each  and  every  one  with  disgust  of  murder  and 
bloodshed.  The  Mosaic  law  inflicted  punishment  even 
upon  the  unintentional  murderer.  He  had  to  flee  to  a 
City  of  Refuge.  Nay,  more.  In  a  city  where  mur- 
der had  been  committed  and  the  murderer  could  not  be 
discovered,  the  elders  had  to  wash  their  hands  and  to 
proclaim  aloud:  'Our  hands  have  not  shed  this  blood, 
and  our  eyes  have  not  seen  it.  Grant  pardon  unto  thy 
people  Israel,  whom   thou   hast  redeemed,  and  lay  not. 


ABRAHAM    KOHX.  1 73 

oh,  God,  innocent  blood  in  the  midst  of  th>-  people 
Israel.'  Happy  are  we  that  we  obey  such  law.  It  is  on 
account  of  this  obedience  that  murder  and  bloodshed 
are  of  such  rare  occurrence,  are  unheard  of  among  us. 
Yes,  we  can  say  it  with  pride,  there  is  no  nation,  no 
religious  society,  which  entertains  such  high  regard  for 
human  life  as  does  ours.  Among  us  even  the  deadiest 
foe  is  safe;  his  life  is  sacred  to  us.  Hut  fanaticism  is 
capable  of  doing  anything.  What  is  there  which  ha- 
tred, wickedness,  malice,  are  not  liable  to  do?  *  * 
But  is  he  only  the  murderer  who  suddenly  ends  the  life  of 
a  fellow-man  with  a  deadly  weapon?  'He  who  deprives 
his  fellow-man  of  the  means  of  existence  kills  him,' 
said  Ben  Sirach.  Sorrow,  grief,  affliction,  neglect, 
mortification,  disregard,  wound  no  less  than  daggers 
and  arrows.  For  anger,  vexation  and  griefs  are  slow, 
lingering  poisons  which  gnaw  on  the  marrow  of  life; 
poisons  which  they  only  can  administer  who  are  very 
near  to  us.  How  often  do  children  thus  shorten  the 
lives  of  their  parents  I  Israel  has  been  guilty  of  a  sim- 
ilar crime  since  times  immemorial  against  her  best 
friends,  against  her  faithful  teachers  and  guides,  whose 
lives  are  shortened  by  the  eternal  struggle  with  mean- 
ness and  wickedness.  In  this  sense  Jeru.salem  was  in- 
deed a  'city  which  murdered  her  prophets.'  Who  had 
surpassed  IMoses  in' sacrificing  love  for  his  people?  But 
how  did  they  reward  him,  how  often  did  they  rebel 
against  him,  and  were  about  to  stone  him?  The  same 
fate  befell  the  prophets  of  God,  because  they  did  not 
talk  sweeth',  because  they  saw  things  in  their  true 
light,  called  things  by  their  right  names;  because  thev 
did  not  mind  the  exclamation  of  those  who  'said  to  the 
seers:  Ve  shall  not  see;  and  to  the  prophets:  Re\eal 
not  unto  us  true  things;  s])eak  unto  us  smooth  things; 
reveal  deceits.'  (Isaiah  XXX,  lo).  The  last  of  these 
men  of  God,  Jeremiah,  could  hardly  escape  death,  as  if 
he  had  caused  the  destruction  of  the  Jewish  common- 
wealth. That  it  was  not  better  in  later  times  is  proven 
by  the  remarkable  opinion  of  the  Talmud  concerning 
the    'popularity'    of  theologians    and    preachers.       'If 


174  REFORMED    JUDAISM. 

you  find'  thus  the  Tahiiud  puts  it,  'a  Rabbi  who  is 
liked  well  among  all  the  people  of  his  town,  then  do 
not  imagine  that  he  is  worthier  and  better  than  others; 
but  be  sure  that  he  is  derelict  in  his  duty  to  reprimand 
them  whenever  the  occasion  demands  it.'  " 

Aside  from  this  volume  of  sermons,  Kolin  pub- 
lished ''Six  Sermons,  Delivered  in  Hohenems,  Prague, 
1834,"  on  the  following  subjects:  i.  The  Divine 
Blessing;  text,  Deuteronomv,  VII,  13-15.  2.  Prayer; 
text,  Psalm  LXXXIV.  3.'  The  Power  of  Faith;  text, 
Sachar,  IV,  4.  4.  Meaning  and  Significance  of  the 
Sabbath;  text,  Isaiah,  LVIII,  13-14.  5.  Charity;  text, 
Leviticus,  XXV,  35-39.  6.  Israel,  a  People  Chosen 
by  God;  text,  Exodus,  XIX,  3-6."  He  further  pub- 
lished a  sermon  on  '  True  Heroes,"*  and  on  "How  Can 
We  Purify  Ourselves  Before  God."f  His  inaugural 
sermon  delivered  in  Lemberg,  1845,  was  based 
on  the  text:  Maleachi,   II,  6. 

In  Geiger's  Zeitschrift  he  contributed  scholarly 
essays  on  the  "Jewish  Mourning  Customs,"  on  the 
"Necessity  of  Popular  and  Juvenile  Jewish  Literature;" 
on  "Music  on  Holidays ;"|:  on  "The  Removal  of 
Leather  Shoes  on  the  Day  of  Atonement."^  He  was 
also  among  the  progressive  Rabbis  who  gave  favorable 
opinions  on  the  question  propounded  by  the  Congrega- 
tion of  Breslau,  which  was  presided  over  by  Dr.  Gei- 
ger,  concerning  the  compatibility  of  Judaism  with  free 
research.  II 

In  a  sermon  on  the  Second  Commandment  Kohn 
said:  "Another  still  more  dangerous idolaty  is  the  wor- 
ship of  luck.      The  heathen  had  a  Goddess  of  Fortune, 


*The  sermon  was  delivered  in  1S37.  on  Chanukkah,  and  was 
pnblished  in  Dr.  L.  Adler's  "Synagoge,"  Vol.  I,  pages   193-207. 

tit  was  delivered  on  1838  on  the  eve  of  the  Day  of  Atonement, 
and  published  in  "Synagoge"  Vol.  II,  pages  326-336. 

iSee  Geiger's  "Zeitschrift  fuer  Jued.  Theol.,  Vol.  Ill,  page  214, 
IV.  pages  29,  76,  165. 

llSee  "Rabbinische  Gutachten  ueber  die  Vertraeglichkeit  der 
freien  Forschung  mit  dem  Rabbineramte,  Breslan,  1S42,  (Septem- 
ber). It  contains  opinions  of  Kohn,  Herxheimer,  Friedlaender, 
Ghorin,  Einhorn,  Hess,  Guttman,  Wassermann.  Kohn's  opinion  on 
the  Hamburg  prayer-book,  see  page  138  of  this  book. 


ABRAHAM     KDIIN.  175 

whom  they  called  'l-'ortuiui/  and  whom  they  repre- 
sented standing  on  a  wheel  with  her  eyes  blindfolded, 
thus  conveying  the  idea  that  fortune  is  blind  and 
fickle,  offering  its  favors  often  to  the  unworthy,  and 
again  overturning  those  whom  it  had  raised.  Temples 
and  altars  were  erected  to  this  Goddess.  It  is  no  long- 
er the  fashion  to  erect  temples  and  altars.  But  has 
this  Goddess  not  gained  strong  following  in  our  days? 
Is  she  not  to  manv  the  highest  power,  in  which  alone 
they  believe?  'Oh,  if  I  had  only  luck!'  'If  luck 
would  follow  me,'  is  their  daily  devotion.  'If  luck  is 
lacking,  all  endeavor  is  in  vain,'  this  is  their  wisdom 
and  their  confession  of  faith'.         *  *  A  man  has 

risen  by  industry,  per.se verance,  talent,  cleverness  and 
mental  strain.  They  do  not  ask,  'How  is  it  that  the 
man  was  so  successful,'  becau.se  for  them  it  is  a  firmly 
established  fact,  'that  he  owes  it  all  to  hi.s — good 
luck.'  *  *  They  must  reap  the    fruits  of 

their  doings,  are  punished  for  their  recklessness,  their 
carelessness,  inability,  dishonesty  and  extravagance. 
Whatever  they  commence  does  not  go  forward,  they  la- 
ment and  accuse  not  themselves,  they  know  well 
whence  it  all  comes — fortune  does  not  favor  them,  they 
have  ever  been  per.secuted  by  ill  luck,  were  the  target 
of  its  maliciousness.  Instead  of  bettering  their  conduct 
and  changing  their  mode  of  living,  they  try  to  concili- 
ate their  luck  by  gambling  in  the  lottery,  sacrificing 
their  last  kreutzer  ( 'j  a  penny),  to  the  hostile  moloch 
of  play.  *  *  Are  you  Israelites  ?     Do  you 

believe  in  the  one  living  God?"*  In  a  sermon  on  the 
Third  Commandment  Kohn  .said:  "The  name  of  God  is 
uttered  most  particularly  in  prayer,  and  considering 
this  the  third  commandment  is  referred  to  not  only  by 
myself  but  also  by  the  teachers  of  the  Talmud.  Is  it 
not  contemptible  blasphemy  to  utter  lies  before  the 
Holy  One,  to  deny  His  benefactions  and  to  complain 
about  sufferings,  which  we  do  not  feel  ?  And  let  me 
be  candid,  such   blasphemies  are  freely  uttered  by  Isra- 


*Dr.  Kohak'sjeschurun,  Lemberg,  1856,  Vol.  I,  pages  34-35. 


176  KP:K0RMED    JUDAISM. 

elites  who  are  numbered  among  the  pious  of  the  land. 
F'or  many  of  the  antiquated  prayers  contain  legends 
which  nol)ody  to-day  accepts  as  facts,  complain  about 
sufferings  and  persecutions,  which  God  has  ended  long 
ago.  *        *  Well  may  we  exclaim  to  those  who, 

without  devotion,  and  in  an  ii  reverent  position,  recite 
formulas  of  prayer — I  cannot  call  it  praying — well,  I 
say,  may  we  exclaim:  Why  do  you  blaspheme  God? 
Why  do  you  take  His  name  in  vain  ?  *  *  * 

It  is  not  the  mass  of  words  which  constitutes  prayer. 
Let  the  words  of  our  ancient  sages  suffice  us,  'God 
requires  only  the  heart.'  "* 

In  a  sermon  on  the  Fourth  Commandment  Kohn 
made  the  following  timely  remarks:  "I  am  inclined 
to  translate  the  pas.sage:  'It  is  your  duty  to  work  six 
days  in  the  week.'t  That  laboriousness  belongs  to 
piety  and  fear  of  God  can  be  easily  proven.  *  * 

Where  is  the  least  resistance  against  corruption  and 
vice?  Jn  the  heart  of  the  idle  person.  Laziness  is  the 
beginning  of  all  vices.  'The  Eternal,  thy  God,  will 
bless  thee  in  all  thy  labors  and  in  all  the  works  of  tin- 
hands,'  (Deut.  XV,  10).  Shall  he  also  bless  idleness, 
laziness  and  carelessness?  *  *  A  lazy  man 

will  envy  his  fellow^  man,  and  in  his  jealousy  hate  his 
successful  brother.  *  *  He  will  rob,  steal, 

and  defraud,  he  will  borrow  and  not  repay,  in  short  he 
will  live  like  a  freebooter  at  the  expense  of  other  peo- 
ple, until  the  arm  of  justice  overtakes  him.  *  * 
In  the  best  case  he  will  be  dependent  on  charity  and 
alms.  *  *  Is  this  not  a  crying  wrong  against 
the  burdened  dispensers  of  charity  and  against  the 
really  helpless,  old,  feeble  and  frail  people,  who  are 
thus  injured?          *          *          * 

"I  explain  the  pas.sage  of  the  Talmud:  'He  who 
would  not  teach  his  son  a  trade,  teaches  him  robbery, 'f 
as  follows:     He  commits  robbery  on  human  society  by 


*SeeJeschurun,  Leinberg,  1826,  pages  91-93.     . 
+Tt  is  generally  translated:     "You  can  labor,"  i.  e.,  if  you  are  in- 
clined to  do  so. 

iiKidduschin  29. 


ABRAHAM    KOHN.  1 77 

not  training  his  son  for  a  iisefnl  occupation.  This 
concerns  us  Israelites  most  particularh".  It  is  well 
known  that  we  are  reproached  with  the  vice  of  shun- 
ning manual  labor.  Alas,  a  portion  of  our  co-religion- 
ists cannot  be  acquitted  of  this  accusation.  This  re- 
proach is  made  use  of  in  order  to  deprive  us  of  our  civil 
rights.  It  is,  however,  our  duty  to  defeat  this  ob- 
jection by  our  deeds,  to  encourage  by  material  support 
a  useful  activitv  among  our  poorer  classes.  It  is  a  fact 
that  Israelites,  who  spend  the  week  days  in  idleness  on 
the  street,  give  not  only  offence,  but  bring  about  in  the 
true  sense  of  the  term  chillul  hashem  (desecration  of  the 
name  of  God)."* 

Such  was  Abraham  Kohn,  whom  Dr.  B.  F.  Manu- 
heimer,  justly  calls  "a  martyr  of  our  time.'"!  And 
yet  Prof.  Graetz,  who  devoted  no  less  than  forty  pages 
to  the.  Jewish  apostates  and  renegades,  Heine  and 
Boerne,  has  not  a  single  page,  not  a  single  sentence, 
not  a  single  line,  not  a  single  word  to  say  about  poor 
murdered  Abraham  Kohn.  No  itinerant  "schnorr- 
Rabbi"  is  too  insignificant  for  a  place  of  honor  in 
Graetz' s  "History,"  if  he  has  published  the  least  He- 
brew pamphlet  on  the  most  foolish  question.  But  a 
mart\r  like  Kohn  is  ignored.  Why  ?  Echo  answers, 
'AVhy?"  Most  likely  for  the  same  reasons  that 
P'riedlaender,  Jacobssohn,  Chorin,  Salomon  and  others, 
are  disparaged.  Had  Kohn  been  orthodox  or  conserva- 
tive, and  had  the  Reformers  poisoned  him,  Graetz  would 
most  likely  not  have  utterly  ignored  the  historical 
fact.  That  the  learned  professor  utterly  ignores  men 
like  Geiger,  Loew,  Einhorn  and  Samuel  Hirsch  in  his 
work  might  be  excused  on  the  plea  that,  like  the  au- 
thors of  the  "Encyclopedia  Britannica, ' '  he  hesitated 
to  pass  judgment  upon  persons  who  were  yet  living,  al- 
though he  made  some  .slight  exceptions  from  this 
praiseworthy  rule.      But  Abraham  Kohn  had  been  dead 


♦Jeschiirun,  .sermon  of  Kohn  on  the  "Fourth  Coniniandnieiit,' 
passes  105,  IK),  III.  112.  113,  II-},  115.  117. 

tHiooraphy  of  A.  Kohn.  (Stettin,  1S59).  I  am  sorry  to  say.  that 
I   was  vmahle  to  obtain  a  copy  of  this  publication. 


178  KKKORMKl)   JUDAISM. 

twenty  years  at  least  before  the  last  volume  of  Graetz's 
history  was  written.  Even  partisan  historians  on^ht 
to  do  a  little  justice.*  I  consider  it  a  great  privilege  to 
have  been  instrumental  in  bringing  the  name  of  the 
noble  martyr,  Rabbi  Abraham  Kohn,  before  the  Eng- 
lish reading  public. 

*See  niv:  Graetz's  (resrhichtsbauerei,  Herlin,  iSSi,  Issleih,  pa^es 
79-S3  ff. 


'%W%' 


CHAPTER  VII. 


SAMUEL    HOLDHEIM. 


Born  ill  iSo6,  in  Kempen,  Poseu;  died  as  Rabbi  of 
the  Reform  Congregation  of  Berlin,  Angust  22,  i860. 

Sanmel  Holdheim  was  one  of  the  most  remark- 
able characters  in  the  history  of  Reform-Judaism.  In 
his  life  we  see  the  gradual  evolution  from  the  lowest 
tvpe  of  Jewish  orthodoxy,  such  as  to-day  can  be  found 
in  Russia  and  Poland,  to  the  extreme  wing  of  Radical 
Reform.  He  verified  the  saying:  ''Les  extremes  se 
touclienty  But  this  development  was  not  by  a  single 
bound,  but  the  result  of  a  hard,  inner  struggle  within 
his  heart  during  a  period  of  twenty  years.  The  best 
proof  of  his  sincerity  can  be  found  in  the  fact  that  in 
everv  stage  of  hisieligious  growth  he  warmly  and  most 
ablv  defended  the  opinions  then  held  by  him,  as  if  the 
possibility  of  ever  changing  them  M'ere  out  of  the  ques- 
tion. This  is  a  praiseworthy  trait  of  character,  which 
is  not  found  among  time-servers  and  hypocrites. 
Few  of  our  young  Rabbis,  especially  in  this  country, 
have  an  idea  what  a  consuming  strain  such  a  mental 
struggle  must  be  for  the  mind  and  heart  of  a  conscien- 
tious Ral^bi.  It  is  greatly  to  be  deplored,  that  Prof. 
Crraetz  so  utterly  ignores  this  phase  of  character  in 
Holdheim's  career.  Had  he  not  done  so  he  would 
never  have  spoken  of  him  as  "a  man  without  an  ideal," 
as  of  a  'Mephistophelian  nature,"  who  ''per.sonified 
the  spirit  i)f  negation,"  who  "considered  the  Rabbini- 
cal   profession    as    a    milking   cow."*     He   would  not 

♦Graet/-.:     History  of  the  Jews,  Vol.  XI,  page  563. 


l80  KKl'OK.MKl)    JUDAISM. 

have  represented  Holdhciiii  as  a  hypocrite,  because  he 
observed  conscientiously  tlie  Jewish  ceremonies  during 
his  ministrations  in  Frankfort  on  the  Oder,  and  because 
in  the  first  few  )-ears  of  his  Rab])inical  career  he  was 
not  yet  a  Reformer.  He  would  not  have  reproached 
him  with  "want  of  earnest  conviction,"  '(p.  564).  He 
would  not  have  been  guilty  of  such  unhistorical,  bi- 
ased and  unjustifiable  passages  as,  for  instance,  the  fol- 
lowing: "Holdheim,  who  formerly  had  no  idea  that 
the  divine  service  should  be  dignified,  found  all  of  a 
sudden  the  disorder  which  had  distressed  him  very  lit- 
tle in  Frankfort  inappropriate  in  the  Synagogues  of 
Mecklenburg-Schwerin,  and  was  bent  upon  removing 
everything  from  the  worship  which  was  not  in  har- 
mony with  the  spirit  of  the  age."  (Ibidem).  Now  it 
is,  to  say  the  least,  a  broad  assertion  that  Holdheim 
''had  no  idea,"  when  Rabbi  of  Frankfort,  "that  the 
divine  service  should  be  dignified."  Even  a  superfi- 
cial perusal  of  the  little  volume  of  Holdheim' s  sermons, 
published  in  Frankfort  in  1839*  will  convince  the 
impartial  reader  that  Holdheim  had  already  at  that 
time  pretty  strong  opinions  on  the  subjectof  our  worship. 
But,  granting  he  had  no  decided  convictions  in  Frank- 
furt, does  he  deserve  to  be  reproached  for  introducing 
the  VVurtemberg  (Reformed)  order  of  the  Synagogue  in 
his  district?  (Ibid,  P.  565)  And  suppose  the  orthodox 
Congregations  of  his  district  did  not  like  it,  win- 
was  this  more  of  a  "violence  done  to  the  conscience" 
than  the  interdict  of  Bernays  against  the  Ham- 
burg prayer-book,  against  which  Graetz  had  nothing  to 
say?  Had  the  Professor  treated  the  character  of  Hold- 
heim with  less  hostility,  he  would  never  have  penned 
the  following  lines:  ''Since  Paulus  of  Tarsus,  Judaism 
never  had  such  an  enemy  within  its  own  fold,  who  had 
shaken  its  whole  structure  to  its  very  foundations." 
(Ibidem).      Holdheim,  who  is    compared    by  Graetz  to 


*See  pages  10,  12,  13,  especially  the  introduction  to  Hold- 
lieim's  sermons,  and  the  discourse  on:  "The  Two  Important  Institu- 
tions of  Salvation,"  pages  8-10. 


SAMIKI.     IIOI.IIIIKIM.  iJ^I 

the  actual  founder  of  Christianity,*  has  done  more 
through  his  reformatory  activity  in  Berlin  towards  check- 
ing the  tidal  wave  of  apostasy  than  Graetz  and  all  the  or- 
thodox Rabbis  of  Prussia  combined.  The  truth  is,  the 
latter,  bv  their  uncompromising  attitude  and  stubborn- 
ness, have  driven  to  the  baptismal  font  not  a  few  of  the 
youno-  ireneration.  On  the  other  hand  it  is  statistically 
proven  that  since  the  establishment  of  the  Radical-Re- 
form Congregation  in  Berlin,  with  Holdheim  at  its 
head,  Jewish  conversions  to  Christianity  became  few 
and  far  between.  Hence  the  comparison  with  Paulus 
of  Tarsus,  is,  to  say  the  least,  not  well  chosen. 

In  the  light  of  such  patent  facts  it  sounds  almost 
like  ironv  when  (xraetz  assures  his  readers  on  page  566 
of  his  '"History,''  that  in  the  time  of  the  Maccabees, 
Holdheim,  like  Menelaus,  would  have  advised  the 
Jews  to  worship  the  Greek  Zens;  that  in  the  age  of 
Hadrian,  like  a  second  Acher,  f  he  would  have  recom- 
mended to  the  Jews  the  worship  of  Jupiter  Capi- 
tolimus;  and  in  the  period  of  Philipp,  of  Spain,  and 
Emanuel,  of  Portugal,  he  would  have  considered  it  a 
praiseworthy  thing  on  the  part  of  the  Jews  to  worship 
the  cross.  A  real  historian  deals  only  in  facts  and  re- 
lates what  a  person  has  done.  It  is  beyond  the  pro- 
vince of  a  historian  to  attempt  to  say  what  anyone 
would  or  might  have  done  under  certain  circumstances. 
"The  hidden  things  belong  only  to  God."  Had  Hold- 
heim, indeed,  been  without  character  and  principle,  as 
he  is  represented  by  Graetz,  then  like  many  of  Graetz's 
disciples  and  other  time-.servers  and  sycophants,  he 
would  have  cast  his  lot  with  the  powerful  majority, 
where    honors,    influence,     material     advantages    and 

*Not  Jesus,  but  Paulus  was  iu  reality  the  fouuderof  Christianity. 
See  iiiv  '•Principles  of  Judaism  compared  with  those  of  Christianity," 
pages  1 1 S- 1 36,  on  the  subject:  "Origin  of  Christianity,"  chapter  IV, 
and  my  e.ssav  on  "Jesus  of  Nazareth,"  in  the  "Meuorah,"  .\ugust, 
1SS9. 

t".\cher"  is  a  sarcastic  name  fur  Elisha  Ben  Abujah,  who,  ac- 
cording to  a  'I'almudical  tradition,  became  a  skeptic,  pantheist  or 
atheist.  Literally  translated  the  Hebrew  word  "Acher"  means 
"another."' 


t82  KEKORMED   JUDAISM. 

chances  of  promotion  were  beckoning.  But  what  has 
he  done?  He  left  an  influential  position  for  life  as 
Land-Rabbi  of  Mecklenburg-Schwerin,  where  he,  as 
an  officer  of  the  government,  was  independent  of  the 
will  and  whims  of  his  Congregations.  In  the  hope  of 
becoming  a  power  for  good  on  his  own  merits,  he  ac- 
cepted the  call  of  a  small  Reform  Congregation  at  Ber- 
lin, which  was  hardly  organized,  and  was  surrounded 
by  enemies  from  within  and  without.*  He  thus  cut 
loose  from  old  associations  and  cherished  bonds.  He 
was  cursed,  reviled,  sneered  and  laughed  at,  he  became 
a  butt  and  by-word  among  the  majority  of  his  co-reli- 
gionists. H.aving  been  recognized,  even  by  his  most 
bitter  opponents,  as  the  greatest  Talmudical  scholar  of 
his  time,  he  most  assuredly  could  have  done  better 
from  a  material  point  of  view  by  playingf  the  "conser- 
vative" Rabbi.  But  no,  he  preferred  to  travel  the 
rocky  road.  He  went  to  Berlin,  thus  passing  the  Rubi- 
con and  burning,  as  it  were,  all  bridges  behind  him. 
For  "Kol  Bauaihoo  lau  Jeshubun."  Those  Rabbis, 
who  in  the  forties  had  run  the  risk  of  affiliating  with  the 
"Reform-Genossenschaft,  of  Berlin,"  which  is  the 
most  radical  Jewish  Congregation  in  the  world,  with, 
perhaps,  the  exception  of  the  Sinai  Temple  of  Chicago 
— could  not  return  to  a  Rabbinical  office  in  another 
Congregation  in  case  of  failure  in  this  field  of  labor. 
And  yet  Holdheim  went  to  Berlin  in  order  to  build  up 
a  radical  Reform  Congregation;  he  went  there  on  the 
strength  of  what?  Was  he  a  young  man  of  prepossess- 
ing appearance,  of   fine  physique,  endowed   with  great 


*The  Prussian  Govennnent  has  been,  on  general  principles,  op- 
posed  to  the  Jewish  Reform-movement. 

tGraet/.'  school  i.  e.,  the  disciples  <)[  the  "  Breslan  T^abbin- 
erseminar"  have  reduced  hypocrisy  to  a  fine  art.  With  very  few 
exceptions  they  are  masters  in  the  unenviable  art  of  "playing"  the 
"conservatives,"  in  public  and  being  radicals  to  the  core.  Graetz, 
himself  covered  himself  with  the  "Talith"  during  divine  service, 
while  by  word  and  pen  he  mercilessly  attacked  the  belief  in  the 
divine  origin  of  the  Bible.  And  such  a  man  dares  to  call  Holdheim 
a  "hvpocrite"  and  "enemy  of  Israel."  Kol  hapossel  beniumau 
possel."  (Some  people  blame  in  others  their  own  shortcomings^ 
(Talmud). 


SAMrF.I,     IIOI.DHKIM.  I  «'^3 

oratorical  powers,  social  attainments,  pleasant  delivery, 
personal  magnetism  and  all  those  little  artifices  which 
generally  make  the  snccesstnl  preacher?  Oh,  no. 
Yet  he  went  to  Berlin,  simply  on  the  strength  of  his 
ardent  enthnsiasm  for  the  canse  of  Reform-Jndaism,  of 
his  nnshakable  trnst  in  its  ultimate  triumph  and  victo- 
ry, of  his  unl)ounded  confidence  in  the  power  of  his  ar- 
gument and  in  the  force  of  what  he  considered  truth. 
Now  I  ask  every  im])artial  man,  no  matter  how  little 
he  .sympathizes  with  Holdheim's  convictions,  whether 
such  a  man  deserves  to  be  ranked  among  vile  traitors, 
who,  like  Menelaus,  have  bartered  away  their  religion 
for  gold  and  sold  their  birthright  for  a  mess  of  pottage? 
But  let  us  turn  away  from  such  historiography  to  real 
historical  facts  concerning  the  life  and  the  works  of  the 
much  abused  and  little  appreciated  Radical  Reformer, 
"Samuel  Holdheim." 

Samuel  Holdhcim  was  born  in  Kempen,  Duchy  of 
Po.sen,  in  1806,  and  was  educated  according  to  the 
rules  of  the  strictest  orthodoxy  of  Poland,  which  suffi- 
ciently accounts  for  the  great  struggles  within  his  own 
breast,  before  he  arrived  at  his  advanced  ideas  on  reli- 
gion. 

He  was  .sent  to  the  "Cheder"  (Hebrew  school),  ac- 
cording to  the  usual  custom,  and  stealthily,  only,  he 
dared  to  read  a  German  book,  to  do  which  in  those 
parts  of  the  world  was  considered  sinful.  Even  the 
study  ot  Hebrew  grammar  was  regarded  as  a  waste  of 
time.  Thus  Holdheim  devoted  almost  all  his  time  to 
the  study  of  the  Talmud,  in  its  dialectic  and  pilpulistic 
method.  How  successful  he  was  in  the  art  of  wending 
his  way  through  the  labyrinth  of  the  Pipul*  is  proven 
by  the  fact,  that  when  a  little  boy,  to  the  utmost  sur- 
prise of  the  learned  Rabbi,  and  the  recognized  lumina- 
ries of  the  famous  Congregation  of  Kempen,  he   solved 

*'Pilpul"  is  that  rabulistic  and  sophistic  manner  of  argumenta- 
tion, which  permits  the  logic  to  go  astray,  and  acuteness  of  mind  to 
take  a  crooked  route.  (See  my  Talmud.  Denver,  1884,  page  13). 
Heine  calls  it  a  "Fechtschule"  a  "Gedankenjagd  um  Mucken  zu  fan- 
^-c:i"  (a  hunt  after  thoughts,  in  order  to  catch    midges). 


184  RKKORMHl)    Jl'DAISM. 

a  most  complicated  Talmudical  problem.  No  wonder 
that  he  soon  acquired  great  fame  as  a  distinguished 
P)achur,  and  that  he  was  called  to  different  places  in 
order  to  instruct  boys  in  the  Talmud.  But  the  great- 
er his  fame  as  a  Talmudist  became,  the  more  he  found 
out  how  little  he  knew  of  other  things  outside  of  the 
Talmud,  and  how  \'ery  limited  was  his  kn<jwledge  in 
the  field  of  so-called  "profane"  science  and  literature. 
Like  all  self-taught  men  he  improved  every  opportuni- 
ty to  study,  tried  to  read  every  book  within  his  reach, 
until  he  came  to  the  resolution  that  he  must  study  sys- 
tematically. To  accomplish  this  purpose  he  directed 
his  steps  toward  Prague,  which  was  the  seat  not  only 
of  Talmudical  scholarship  but  also  of  a  University. 
With  a  zeal  and  energy,  of  which  only  a  Bachur  is 
capable,  he  studied  day  and  night,  so  that,  in  a  com- 
paratively short  time,  he  mastered  the  classics  and  be- 
came well  versed  in  historical  and  philosophical  litera- 
ture. Although  a  man  in  years,  in  order  to  quench 
his  thirst  for  a  higher  knowledge,  he  did  not  deem  it 
below  his  dignity  to  sit  on  a  bench  of  the  study  halls 
with  young  students. 

After  several  failures  in  his  efforts  to  get  a  posi- 
tion, he  was  in  1836  elected  Rabbi  of  Frankfort-on-the- 
Oder.       This  position  he  held  until  1840. 

At  that  time  the  position  of  Rabbi  in  Prussia 
was  owing  to  the  fact  that  the  Rabbis  as  a 
rule  were  opposed  to  all  progress  in  the  domain  of 
Judaism,  most  difficult.  The  tendency  towards  check- 
ing and  curtailing  the  privilege  and  influence  of  the 
Rabbis  was  then  general  among  the  administrations  of 
Congregations  in  Germany.  In  1823 — the  same  year, 
the  Jacobsohn  Temple  had  to  be  closed  by  order  of  the 
Prussian  government,  a  ministerial  rescript  had  de- 
prived the  Rabbis  of  all  influence  upon  the  Jews."* 
This  measure  was  greeted  with    applause  by  the  better 


tThis  rescript  was  based  t'u  ihe  verdict  of  (imnpertz,  an  elder 
of  the  Cont(regation  of  Berlin,  wiio  called  tlie  Rabbis  "Kausher- 
waecliter,"  (Guardians  of  kosher-meat),  thus  conveying  the  idea 
that  they  were  good  for  nothing  else. 


sAMi'Ki.   ii()i.i)iii;iM.  1H5 

class  of  Jews,  because  a  check  of  Ra])])inical  authority 
was  looked  upon  as  a  triumph  of  progress.  No  won- 
der, as  a  progressive  Rabbi  was  unusual  in  those  days. 
The  care  for  the  stomach, the  performance  of  marriages, 
divorces,  Chalizah  and  similar  coremonies  were  about 
the  onlv  functions  of  the  Rabbi  "and  other  servants  of 
the  Synagogue."  They  were  strictly  prohibited  from 
''teaching  religion  and  instructing  the  youth."  Simi- 
lar reasons  have  caused  the  Jewish  Congregation  of 
Frankfort-on-the-]\Iain  to  check  the  influence  of  the 
Rabbi,  especially  in  the  religious  school,  to  such  an 
extent,  that  Dr.  Leopold  Stein  resigned  his  position 
rather  than  endure  such  a  humiliating  state  of  affairs. 
The  same  rescript  plainly  says:  "Jewish  Rabbis  are 
no  teachers  of  the  Jews  and  cannot  be  looked  upon  by 
the  state  as  teachers  of  religion  in  the  sense  of  Christ- 
ian clergymen."  Hence  the  inspection  or  supervision 
of  a  "religious  school,"  which  is  nowadays  one  of  the 
main  duties  of  the  Rabbi,  was  refused  to  the  Rabbis  by 
the  government. 

Holdheim  did  his  best  towards  bringing  about  a 
change  for  the  better  in  this  respect;  towards  over- 
throwing the  wrong  principle  that  "the  Jewish  religion 
is  only  tolerated."  In  the  preface  to  the  "Sermons," 
(1839),  he  bitterly  complained  of  the  humiliation  to 
which  the  Rabbis  of  Prussia  were  subjected  by  the  gov- 
ernment and  demanded  the  relegation  of  "this  sad 
legacy  of  a  dying  age,"  to  the  past.  While  the  Jews  of 
Prussia  were  emancipated  in  181 2,  their  religion  is  liot 
at  all  recognized,  but  is,  on  the  contrary,  still  resting 
under  the  bane  of  mediaeval  disgrace.  He  concludes, 
however,  that  the  Rabbis  themselves  have  created  the 
erroneous  impression  that  they  had  no  interest  in 
worldly  affairs,  and  were  utterly  indifferent  to  the 
efforts,  victories  and  defeats  of  the  new  age.  He  ad- 
mitted that  they  lived  in  the  dead  past  only,  have  be- 
come mummies  without  life  and  warmth,  and  were  rep- 
resentatives of  stagnant  ceremonies.  And  yet  Graet/- 
wants  to  make  the  public  believe,  that  a  man  who 
writes    in     this    strain     as     Rabbi     of     Frankfurt     in 


l86  RHFOKMKI)   Jl'DAISM. 

ICS39,  had  "110  idea  that  the  di\ine  service  should  be 
dionified."  Holdheim  coiitiiines:  "The  modern  Rabbi 
must  protest  against  such  shameful  conceptions.  His 
Congregation  must  bear  witness  in  his  behalf,  that  de- 
cisions on  the  ceremonial  law  and  performance  of  mar- 
riages and  divorces  do  not  fill  the  whole  sphere  of  his 
usefulness.  His  main  task  and  duty  is,  and  will  be,  to 
teach  religion  and  morality,  not  onl}-  theoretically,  but 
through  his  example  and  character.  This  is  of  greater 
importance  to  Judaism  than  the  explanation  of  the  cer- 
emonial law  and  the  rendering  of  ritual  decisions." 

Holdheim  was  opposed  to  the  usual  custom  of  sep- 
arating the  office  of  preacher  and  teacher  from  that  of 
the  Rabbi.  He  was  one  of  the  first  Rabbis  who  com- 
bined the  functions  of  both  in  his  person.  In  Prussia 
he  surely  was  the  first  Rabbi-preacher.  He,  like  Gei- 
ger,  saw  a  danger  to  Judaism  in  that  dualism,  accord- 
ing to  which  two  men,  representing  opposite  religious 
views,  should  manage  the  religious  affairs  of  the  same 
Congregation;  the  one  being  identified  with  orthodoxy, 
the  other  standing  for  the  principle  of  progressive  de- 
velopment. * 

In  the  pulpit  Holdheim  became  the  compromising 
mediator  between  the  old  "Derasoth"f  and  rationalistic, 
moral  discourses  and  philosophical  addresses.  While 
the  latter  were  excellent  and  fraught  with. good  results 
in  their  day,  it  cannot  be  denied  that  their  shallow 
moralizing  tone,  coupled  as  it  was,  with  superficiality, 
lack  of  substance  and  vitality,  did  no  longer  satisf)-  the 
demands  of  a  critical  age.  Holdheim's  first  sermon 
was  delivered  in  1836  in  his  native  city,  Kempen.];  In 
a  sermon  on  "Religion,  Legality  and  Peace,"  delivered 
in  P'rankfurt,  March  4,  1837,  Holdheim  advocated  the 
necessity    of  Rabbinical     Conferences    and    urged    the 

*See  Geiger:  "Ansprache  an  meine  Gemeinde,"  Breslan,  1842, 
and  Geiger's  Nachgelassene  Schriften,  Berlin,  1S75,  L.  Gerschel, 
Vol.  I,  pages  52-112. 

fFrom  "Darash"  "seek,  search."  Dialectic  argumentations  on 
the  Halacha. 

*It  was  published  in  Berlin,  (1S36).  The  text  was  taken  from 
Genesis  I,  26. 


SAMUKL    HOl.DHKI.M.  187 

Rabbis  to  heal  the  breach  between  the  past  and  present 
of  Israel.      The  sermon    was   favorably  criticized.* 

The  following  .sermon  on  "Prayer  and  Instruction 
combined  are  the  essentials  of  the  Jewish  divine 
.service,"  (Frankfurt,  1S37)  is  of  special  interest  to 
those  who  were  informed  in  (xraetz's  ''History"  that 
lloldheim  had  no  idea  in  Frankfurt  that  the  divine 
service  should  be  dignified."  (Page  564)  In  an.swer 
to  this  charge,  which,  if  true,  might  stamp  Holdheim 
as  a  hypocrite  and  time-server,  the  following  pas- 
sages, which  could  be  greatly  augmented,  are  quoted: 
"What  would  Isaiah  say  should  he  happen  to  enter 
our  Synagogue  on  Sabbath  or  New  Moon;  what  would 
be  the  result  of  his  impressions?  A,  by  no  means, 
small  part  of  the  Congregation  he  would  not  see  at  all, 
and  in  relation  to  them  he  would  address  his  words 
contained  in  chapter  29,  11.  But  among  those  present 
he  would  meet  with  a  spirit  of  disorder,  of  stubbornness, 
of  confusion.  He  would  see  how  the  practice  of  the 
most  sacred  ceremonies  during  services  is  disturbed  by 
conversations  and  discussions  about  the  most  profane 
things;  how  the  old  people  set  the  most  destructive 
example  to  the  young;  how  during  the  recitation  of  the 
prayers  by  the  cantor,  noise  and  unbecoming  be- 
havior reign  supreme.  He  would  notice  things  which 
would  not  be  tolerated  in  a  public  place  of  amusement. 
He  would  see,  how  the  most  sacred  of  our  religious 
functions,  the  reading  from  the  Thorah,  is  ignored, 
and  treated  with  contempt,  inasmuch  as  during  this 
part  of  the  service  the  majority  of  the  Congregation 
leave  the  Synagogue,  while  others  indulge  in  conver- 
sation and  laughter." 

Now,  if  such  words,  which,  by  the  way,  furnish 
a  most  excellent  and  true  picture  of  the  Synagogue- 
worship  in  almost  every  orthodox  Congregation  of 
Europe,  are  not  yet  proof  sufficient  for  Graetz,  that 
Holdheim  had,  e\'en  in  Frankfurt  long  before  he  went 


*See:     Literarisches  and   homiletisches  Beiblatt   zur  Allg.,  Zei- 

lung  (ies  Judenthum's,  1S3S,  July  21st. 


l88  REKORMED   JUDAISM. 

to  Mecklcnburg-Schwerin,  au  "idea  that  the  Jewish 
worship  ought  to  be  dignified/'  perhaps  the  following 
passage  will  be  convincing:  "The  Prophet  Isaiah 
would  see  how  the  calling  to  the  Thorah  (Aufrufen), 
is  offered  at  auction  to  the  highest  bidder  and  is  re- 
garded as  a  performance,  which  furnishes  the  oppor- 
tunity of  showing  favors  or  spite.  He  would  see  that 
the  public  instruction  from  the  holy  place  is,  to  many, 
a  stumbling  block;  that  they  try  to  give  public  annoy- 
ance by  a-11  sorts  of  disturbances  and  that  thev  fill  with 
disgust  the  attentive  and  devoted  audience." 

However,  not  only  in  his  own  Congregation,  but 
whenever  a  measure  was  advocated,  which  promised  to 
benefit  Judaism  at  large,  Holdheim  supported  it  with 
might  and  main.  Thus,  when  Geiger's  idea  of 
establishing  an  institution  for  the  training  of  Rabbis 
was  taken  up  again,  Holdheim  agitated  the  measure 
most  forcibly  in  his  sermons.  He  tried  to  interest  the 
many  merchants,  who  happened  to  be  in  Frankfurt 
during  the  mass,  in  the  subject. 

His  sermons,  entitled,  "  Gottesdienstliche  Vort- 
raege,"*  are  symbolical  in  nature.  Even  at  that  time 
he  was  already  opposed  to  a  "blind  veneration  of  tradi- 
tion." Among  other  things  he  ..said  that  we  should 
not  subscribe  to  doctrines  which  expect  us  to  abjure 
all  reason,  to  believe  without  research  and  to  accept 
without  the  least  investigation  everything  as  holy  and 
divine  which  has  been  given  out  as  such  by  human  be- 
ings.^ 

vSuch  utterances  show  that  Holdheim,  even  in 
those  days,  was  by  no  means  an  orthodox  Rabbi. 

Holdheim  was  engaged  at  that  time  in  a  controversy 
with  Dr.  Freystadt,  who  attacked  Moses  Mendelssohn 
on  account  of  his  statement,  that  the  Jews  have  no 
dogma.  In  an  article:  "Have  the  Jews  Dogmas?" f 
Holdheim  tries  to  prove,  that  Mendelssohn  had 
simply    stated    that     the    divergences    of    opinion    in 


*Frankfurt,  1839. 

tSee  Zeitung   des  Juclentuhija's,    i8^S.    Nos.    4-9   and   Sulamith, 
Vol.  VIII,  ■--,,.  H  ^ 


SAMTKl.     HOIJ)HKIM.  189 

Judaism   concern   cereinouial   laws   only  and    not   doc- 
trines of  religion. 

Another  interesting  article  by  Holdheini  appeared 
in  Jost's  "Israelit.  Annalen,"*  on  the  "Oath  of  the 
Israelites  in  Criminal  Cases." 

In  the  mean  time  the  Geiger-Tiktin  controversy 
in  Breslau  has  set  many  a  theological  and  other  pen  in 
motion.  Among  others  a  Dr.  Lowositz  had  published 
a  pamphlet:  ''The  Klection  of  Rabbis,"  (Breslau, 
1840),  strongly  condemning  every  progressive  develop- 
ment in  the  domain  of  religion  and  consequently  tak- 
ing part  against  Geiger's  election  as  Rabbi  in  Breslau. 
In  reply  to  this  pamphlet  Holdheini  published  his 
brochure:  "The  Religious  Progress  within  German 
Judaism."!  He  held  the  opinion  that  religious  in- 
struction ought  to  pave  the  way  for  Reform.  "The 
way  and  method  of  teaching  religion  has  always  been 
subject  in  Judaism  to  the  exigencies  of  the  age,  but  the 
word  of  Cjod  was  the  same  in  every  epoch  of  our 
history.  Moses  taught  otherwise  than  the  prophets, 
they  otherwise  than  the  men  of  the  Synagoga  Magna, 
they  otherwise  than  the  teachers  of  the  Mishna, 
they  otherwise  than  tlie  sages  of  the  'Gmarah,'  they 
otherwise  than  the  Gaonim,  and  they  otherwise 
than  the  later    theologians  and   great  men  in    Israel." 

Dr.  Lowositz  in  his  reply*  to  Holdheini  spoke  of 
him  in  terms  of  great  appreciation  and  the  high- 
est esteem.  In  the  meantime  the  title  "Doctor  of 
Philosophy"  was  bestowed  upon  him  by  the  Univer- 
sity of  Leipzig.  He  was  soon  recognized  as  an 
authoritv  by  both  parties;  by  the  conservatives  on  ac- 
count (jf  his  immense  Talniudical  scholarship,  by  the 
progressive  Jewish  element  on  account  of  his  modern 
education  and  apparent  friendliness  to  tlit-ir  ideas. 
Jost  pointed  to  Holdheini  as  to  an  important  authority 
whenever  a  defense  of  Reforms    and    innovations    from 


*iS39,  No.  3.J-32. 

tDer   Religioese    Fortschritt   ini    Deutschen  Judentuui.     (Leip- 
zig,  1840). 

iOrient.  1S40,  No.  29-40. 


190  REFORMED   JUDAISM. 

the  basis  of  Tahniulical  and  Rabbinical  literatnre  was 
necessary.*  The  Congregation  of  Posen  asked  for 
his  decision  on  the  question,  whether  the  son  is  entitled 
to  inherit  the  office  of  Rabbi  made  vacant  by  his 
father's  death.  The  ''Orient''  discn.s.sed  his  .sermons 
in  seven  successive  numbers.! 

In  a  "Memorial  Sermon  on  the  King  Friedrich 
Wilhelm  III,"  June  23,  1840,  Holdheim  laid  special 
stress  on  the  fact  that  the  Jews  of  Prussia  demand  not 
only  equal  rights  but  equal  duties. 

In  his  farewell  address,  August  15,  1840,  he  urged 
his  Contrregation  to  elect  as  his  successor  a  man  who 
was  in  full  sympathy  with  the  requirements  of  the  age. 

There  are  those  who  reproach  Holdheim  for  his 
rigorous  decisions  on  religions  questions.  He  answered 
as  a  rule  such  queries  strictly  in  accord  with  the  Shul- 
chan  Aruch.]  Those  who  censured  him  were  wrong. 
A  judge  or  lawyer,  who  is  asked  to  decide  a  question 
in  accordance  with  the  law  of  a  certain  state,  will  give 
his  decision  according  to  the  law  of  that  state  and  not 
according  to  his  private  opinion  on  the  siibject,  which 
might  be  entirely  different. 

So,  even  so,  a  Rabbi  is  in  duty  bound  to  decide  a  ritual 
question  in  accord  with  the  Shulchan  Aruch  when 
asked  what  the  code  teaches  on  that  question.  If, 
however,  he  is  asked  for  his  individual  opinion,  he  is 
then  at  liberty  to  decide  according  to  his  own  judg- 
ment. 


*Jost:     Aunalen,  1S40,  No.  36.  1841,  No.  51. 

tSee  Literaturblatt  des  Orient,  1840,  Nos.  35,  36,  37,  39,  47,  49, 
50.    J.  A.  Fraenkel.  critic. 

i" 'Shulchan  Aruch"  means  a  "A  table  set."  The  work  is  divided 
into  f6ur  parts:  (i).  Orach  Chajim  (The  Path  of  Life),  which  con- 
tains ordinances  concerning  the  daily  religious  life  of  the  Jew, 
comprising  697  chapters.  (2).  Joreh  Deah  (The  Teacher  of 
Knowledge),  treats  mainly  on  the  dietary  laws  and  contains  403 
chapters.  (3).  Eben  haezer  (The  Stone  of  Help)  treats  particularly 
on  conjugal  life,  marriage  and  divorce,  in  178  chapters.  (4).  Choshen 
Mishpat  ("Breast  Shield  of  Justice")  in  427  chapters,  treats  on  civil 
and  criminal  lavi',  comprising  the  entire  field  of  jurisprudence. 
(See  more  on  this  subject  in  my  article  the  "Shulchan  Aruch" 
"Jewish  Reformer,"  1S86,  Nos.  12,  13,  14,  15). 


SAMri-;i.    noi.nnKiM.  19' 

The  ''Hezogthmn,"  Mecklenburg-Schwerin,  had 
granted  to  the  Jews  in  1839,  a  constitution,  which  was 
favorable  to  a  progressive  development  of  their  religion. 
The  "Statutes 'for  the  Religious  Interests  of  the  Israel- 
itish  Subjects"  ordered  the  election  of  a  "Land- 
Rabbi,"*  who  would  receive  two  hundred  thalers  as 
an  appropriation  from  the  government,  provided  he 
should  prove  to  be  a  man  of  modern  culture.  Negotia- 
tions with  Holdheim  led  to  good  results,  and  on  Sep- 
tember 19,  1840,  he  was  solemnly  introduced  into  his 
new  office  as  Land-Rabbi. 

This  position  was  more  difficult  and  complicated 
than  the  one  in  Frankfurt,  and  the  field  of  activity  was 
larger:  For  Holdheim  took  charge  of  a  combination  of 
several  Congregations,  which  vastly  differed  in  their 
religious  ideas.  The  "Israelitish  Oberath,"  consist- 
ing of  two  officials  of  the  government  and  five  mem- 
bers elected  by  the  Congregations,  was  a  great  support 
to  hi.m,  but  still  there  were  opposing  forces  to  pacify, 
and  selfishness  and  apathy  to  combat. 

The  organization  of  schools,  and  especially  the  in- 
troduction of  religious  instruction  for  the  young,  were 
his  first  care,  in  Schwerin  as  it  was  in  Frankturt. 
This  was  no  easy  task,  as  the  education  of  the  young 
had  so  far  been  managed  by  ignorant  "Shochtim" 
(slaughterers  of  animals),  and  "Chazanim"  (readers 
of  the  prayers).  The  opening  of  the  Jewish  Congrega- 
tional vSchool  in  Schwerin,  January  10,  1841,  was, 
therefore,  an  important  event  in  the  history  of  Jewish 
culture  in  Mecklenburg.  Holdheim  called  an  able 
pedagogue  and  theologian  as  su])erintendent  of  the 
school,  and  the  success  of  the  institution  was  assured 
after  the  first  splendid  examination  of  the  pupils. 
The  example  of  Schwerin  induced  other  Congregations 
to  do  likewise,  and  after  a  comparatively  short  time 
the  Congregations  of  Wahren,  (Tuestrow  and  Huetzow 
could  boast  of  good  schools,  which  they  maintained  at 
great  .sacrifices.      As  a  matter  of  course  the  teachers  ol 

*Laii  1-kabhi  means  the  Rabbi  of  a  whole  state  or  province. 


192  Rl':i"OKMKl)   JIDAISM. 

those  schools  did  their  ])est  to  improve  and  dij^nify  the 
worship  in  tlie  Synao^ogue,  which  had  ])een  most  sad- 
ly neglected.  A  report  of  Dr.  L.  Alarcus,  one  year 
after  Holdheim's  arrival  in  Schwerin,  bears  testimony 
of  the  good  work  done  by  the  Land-Rabbi.*  Two 
years  later  Holdheim  introdnced  a  "Synagogenor- 
dung, "  (Order  of  the  Synagogue),  after  the  pattern 
of  the  one  introdnced  in  Wuertemburg,  which  caused 
some  opposition,  especially  in  the  country  Congrega- 
tions. Holdheim  visited,  at  that  time,  Hamburg. 
While  he  admired  the  Temple  and  its  service,  f  he 
could  not  help  noticing  some  inconsistencies  in  the 
Hamburg  Reforms.  F'or  instance,  the  abolition  of  the 
daily  worship,  of  the  "Haphtarah"  on  the  one  hand 
and  the  retention  of  the  "Second  Holiday"  on  the 
other.  He  felt  what  Geigerso  ably  demonstrated,  that 
the  prayer-book  of  the  Temple  was  not  based  on  scien- 
tific principles.  :|;  He  also  expected  of  the  Temple 
that  it  would  eventually  transfer  the  reforms  from. the 
worship  to  practical  life.S 

Holdheim'  "opinion"  on  the  prayer-book  is  spoken 
of  on  page  137  of  this  book.  In  consequence  of  an 
anonymous  article  ||  and  a  pamphlet,*  Holdheim 
felt  called  upon  to  write  again  on  the  Hamburg- 
prayer-book.**  He  also  published  a  pamphlet: 
"Accusation  of  Heresy  and  Liberty  of  Conscience,  a 
Second  Vote  on  the  Hamburg  Temple  Controversy. "ff 
In  a  thorough,  sarcastic  manner  he  shows  the  utter 
ignorance,  arrogance  and   boundless  fanaticism  of  the 


■  ^  '■ 

*Jo.st's  Annalen,  1891,  page  359. 

tjost's  Annalen,  1841,  Nos.  45-46.  "The  new  Israelitish  Temple 
at  Hamburg." 

iGeiger:  Der  Hamburger  Templestreit,  Breslan,  1S42.  See  also 
Nachgelassene  Schriften,  1S75,  Vol.  I.  pages  1 13-197. 

§Wissenschaftliche  Zeitschrift  fuer  Juedische  Theologie,  Vol. 
Ill,  page  151. 

llZeitung  des  Judenthum's,  1842,  No.  4. 

•Ijude  und  Nichtjude,  eine  Erwiderung  auf  die  Schriften  der 
Triple-AUianz  der  Herren  Doctoren  Holdheim,  Salomon  and 
Frankfurter,  Amsterdam,  1842. 

**Zeitung  des  Judenth's,  1842,  No. 8. 

tt"Verketzerung  and  Gewissensfreiheit  ein  zweites  Gutachten 
neber  den  Hamburger  Tcmpelsbreif,  1843. 


SAMUKL    HOI.DHKIM.  I93 

pamphleteer,  and  takes  occasion  to  protest  against  the 
inconsistent,  vascillating  and  wavering  attitnde  of 
Zacharias  PVankel.  In  his  polemics  Holdheim  made 
use  of  a  shrewd  strategem,  to  accept  seeminglv  an  ar- 
gnment  of  his  opponent  in  order  to  conquer  him  witli 
his  own  weapons,  and  then  to  demolish  him  entire!)- 
l)y  proving  the  falsity  of  the  argument.  This  he  had 
learned  from  the  Talmud.  At  that  stage  of  his  devel- 
opment he  was  of  Mendelssohn's  opinion  concerning 
the  ceremonial  laws,  especially  so  far  as  tire  Biblical 
precepts  were  concerned.  Herein  we  see  the  main  dif- 
ference between  Holdheim  andGeiger,  for  whom,  both 
as  a  scholar  and  a  man,  Holdheim  had  always  held  the 
highest  admiration  and  reverence.* 

For  the  sake  of  a  inst  appreciation  of  both  these 
great  men,  who  take  the  front  rank  in  the  history  of 
the  Jewish  Reform  movement,  I  quote  Geiger's  words 
on  Holdheim:  "In  our  relation  of  love  and  high  es- 
teem during  a  quarter  of  a  century,  we  most  readily 
agreed  on  the  justification  of  our  divergent  opinions, 
conceding  to  each  other  honesty  of  purpose  both  spirit- 
ually and  morally,  yet  we  knew  always  very  well  how 
to  find  the  line  where  our  views  differed.  Holdheim 
was  of  a  dogmatic,  dialectic  nature;  mine  was,  and  is, 
decidedly  and  preponderatingly  historical.  Holdheim 
gained  gradually  an  understanding  of  the  progressive, 
.spiritual  life.f  My  labors  in  this  direction  have 
found  in  him,  not  only  a  zealous,  but  a  penetrating, 
and,  I  dare  say,  sympathetic  reader.  Nevertheless  he 
was  not  fully  capable  of  entering  into  this  way  of 
thinking  on  subjects  connected  with  historical  religion. 


♦See  Holdheim's  estimate  of  Geiger  in  his:  "History  of  the 
Origin  and  Development  of  the  Jewish  Reform-Congregation  in 
Berlin."  (Berlin,  1S57:  Julius  Springer,  pages  6S-69).  Geiger's  in- 
fluence on  Holdheim's  religious  development  was  very  great,  and 
was  gratefully  acknowledged  and  appreciated  by  the  latter.  See 
Holdheim's  "Gutachen"  in  "Rabbin,  Gutachten  I'eber  die 
Vertraeglicnkeit  der  frelen  Forschung  mit  dem  Ral)bineramte," 
Bre^lau,  1.S42;  Ritter:   "Samuel  Holdheim,"  page  79  ff. 

tGeiger'  Wissensch.  Zeitschrift,  Vol.  HI,  pages  216-17.  i^*^^ 
also  (ieiger's  letter  to  Zunz,  Xachgel  Shriften,  Vol  V,  page  1S2,  and 
my  Graetz'  Geschichtsbauerei,  page  S2. 


194  RKFOKMKD   JUDAISM. 

Therefore  he  was  often  compelled  to  change  his  views. 
Guided  b)'  his  clear  judgment,  he  always  very  readilv 
yielded  to  progressive  ideas,  and  indefatigably  strove 
after  tne  attainment  of  a  new  theological  basis. 
Hence  we  cannot  be  surprised  that  on  page  76  of  his 
pamphlet  ''Verketzerung  *  und  Gewis.sensfreiheit," 
Holdheim  decidedly  advocates  the  belief  in  the  divine 
inspiration  of  the  Bible.* 

The  great  conflict  in  the  ''Geiger-Tiktin"  contro- 
vers}-  at  Rreslau  exerted  a  powerful  influence  on 
Holdheim' s  religious  development.  More  about  this 
.struggle  in  Breslau,  which  is  the  most  important  in 
the  history  of  Jewish  Retorm,  will  be  found  in  this 
book  in  the  chapter  on  "Abraham  Geiger. " 

Before  reviewing  Holdheim' s  important  work: 
"The  Autonomy  of  the  Rabbis,"  we  deem  it  proper  to 
mention  that  it  was  Zunz's  "Gottcsdienstliche  Vort- 
raege"  which  has  influenced  Holdheim  in  the  direction 
of  Reform,  a  fact  which  Holdheim  candidly  and 
plainly  confesses,  f 

Holdheim' s  literary  labors  were,  as  a  rule,  the 
outcome  of  some  outside  occurrence,  and  the  work  under 
consideration  forms  no  exception  to  this  rule. 

In  Mecklenburg-Schwerin  the  old  practice  of  hav- 
ing all  cases  concerning  marriage,  divorce  and  in- 
heritance, decided  in  accordance  with  Talmudical  law 
was  still  prevailing  among  the  Jews.  To  this  Hold- 
heim, on  account  of  unavoidable  difiiculties  arising 
from  it,  justly  objected.  x\side  from  this  Geiger, 
Wechsler,  M.  Guttman,  Karo,  I.  A.  Fraenkel,  had 
just  then  discussed  the  questions  of  "Chalizah"]; 
(Lev.  XV,  8;  Num.  XH,  14;  Deut.  XXV,  5-10), 
marriage  and  divorce.      Added  to  this,  new  reactionary 

*On  page  65  of  this  pamphlet  Holdheim  seems  to  agree  with 
Mendelssohn's  opinions  on  the  ceremonial  law.  (See  chapter  I, 
page  iS  of  this  book). 

tSee  Holdheim:  History  of  the  origin  and  development  of  the 
Jewish  Reform-Congregation  in  Berlin,   1S57,  page  77,  note. 

iSee  Lev.  15,  8,  No.  12-14,  Deut.  25,  5-10.  See  also:  (ieiger's 
Zeitschrift  III,  1-13,  Ansprache  a.  m.  G.  p.,  26;  Zeitschrift  IV,  7..  D. 
J.,    I,  S7,  qn,  93;  I.iteraturblatt,  Orient  I,  20-22. 


SA.MUKL    HULDHEIM.  195 

laws  aoainsl  the  Jews  were  about  to  be  promulo;ated 
by  the  Prussian  Government.  All  these  causes  com- 
bined induced  Holdheim  to  publish  his  '\\utonomy  of 
the  Rabbis  and  the  Principle  of  the  Jewish  Marriage/' 
(Schwerin  and  Berlin,  1S43). 

In  the  preface  to  this  work  Holdheim  declared 
that  the  best  proof  that  the  Jews  have  no  separate 
nationality  is  the  fact  that  they  do  not  want  it.  They 
feel  insulted  whenever  their  enemies  accuse  them  of 
"national  isolation."  Just  as  the  Jewish  right  of 
''excommunication"  had  been  set  aside  by  the 
Government  at  Mendelssohn's  instigation,*  because  it 
had  lost  its  vitality,  so  had  the  entire  Jewish  juris- 
prudence been  abrogated.  This  was  the  basis  of  the 
politicalemancipation.of  the  Jews,  inasmuch  as,  instead 
of  Palestinians  and  Orientals,  they  have  become  Ger- 
man and  Europeans.  He  demanded  from  the  Rabbis 
a  "consistent  separation  of  the  religious  precepts  of 
the  Pentateuch  from  the  political  and  civil  laws  of 
Moses."  The  principle  of  Mar  Samuelf  iu 
Xehardea,  which  was  endorsed  by  the  President  of  the 
School,  Mar  Ukbah,  "The  law  of  the  Government  is 
under  all  circumstances  valid,"  must  govern  us.  Hence 
in  questions  of  marriage  and  inheritance  the  civil  and 
not  the  Rabbinical  law  ought  to  be  decisive.  Even  the 
ancient  Rabbis,  Holdheim  goes  on  to  say,  made  a 
distinction  between  obedience  to  the  Mosaic  law  within 
and  outside  of  Palestine,  inasmuch  as  they  allo\ved 
those  observances  which  were  especially  applicable  in 
that  land,  to  fall  into  disuse  after  the  exile.  But 
they  ought  to  have  said  whatever  Jewish  rite  or  law 
concerns  Palestine  is  inoperative  in  other  countries. 
Our  duty  to-day  is  to  effect  a  consistent  separation  be- 
tween matters  of  religion  and  civil  or  political  affairs. 

The     three    leading     principles     of     Holdheim' s 
"Autonomy  of  the  Rabbis,"  are  the  following: 

*Jerusalem  11.  120-121. 
-"Dina  demalchutha  dina." 


196  REFORMED   JUDAISM. 

1.  "The  Autonomy  of  the  Rabbis  must  cease. 
Religion,  and  religion  only,  is  their  domain.  They 
have  no  title  to  be  judges  and  lawgivers,  or  to  usurp 
the  rights  of  the  state. 

2.  "Separation  of  the  religious  precepts  from 
the  political  and  civil  laws.  In  Palestine,  where  the 
Jews  were  a  political  body,  religion  and  state  were  one. 
Hence  Palestinian  laws  have  no  justification  in  the 
midst  of  the  modern  state. 

3.  "]\Iarriage  is  a  civil  act  according  .  to  the 
doctrine  of  Judaism.  Hence  the  law  of  the  state  at- 
tends to  its  civil  and  legal  side.  Religion,  however, 
has  the  mission  to  be  only  the  guardian  of  the  home, 
and  of  the  ideal  side  of  marriage.  Hence  the  forms 
ought  to  be  of  a  more  dignified  and  less  business-like 
character." 

This  book  created  a  stir  in  Jewish  circles  of  Ger- 
many. Among  the  progressive  element  it  was  greeted 
with  great  applause.  To  many  the  idea  that  Judaism 
does  not  in  the  least  collide  with  the  demands  of  the 
modern  state  appeared  almost  a  revelation,  although 
the  prophet  Jeremiah  had  a  ready  expressed  the  same 
views  long  before  Samuel  of  Nehardea,  and  Samuel 
Holdheim.  Jeremiah  exclaimed:  "And  seek  ye  the 
welfare  of  the  city  whither  I  have  banished  you;  for  in 
its  welfare  ye  fare  well."  (Chap.  XXIX,  7).  Still 
the  mere  fact  that  a  Rabbi  had  come  out  so  plainly  and 
boldly  was  a  matter  of  pleasant  surprise  to  the  friends 
of  religious  Reform. 

Vet  they  objected  to  several  propositions  and  de- 
ductions of  Holdheim.  The  idea  that  marriage  is  a 
purchase  and  barter  was  distasteful  to  all  those  who 
looked  upon  marriage  as  upon  something  more  solemn 
and  sublime.  They  disliked  also  the  idea  of  the  state 
meddling  too  much  with  the  religious  affairs  of  the 
Jews.  They  knew  only  too  well  how  prone  a  govern- 
ment is  to  abuse  power,  and  how  very  diflficult  it  is  to 
wrest  from  its  grasp  what  it  has  once  taken.  Thus  A. 
Bernstein,  a  publicist  of  prominence,  who  wrote  under 
the    pseudonym    Rebenstein,    criticises     the    "Auton- 


SAMUEL    HOLDHKIM.  I97 

oniy."*  While  fully  recognizing  Holdheim's  scholar- 
ship, ingenuity  and  acute  penetration,  he  regrets  that 
he  cannot  find  a  better  remedy  for  the  reform  of  the 
Jewish  laws  on  marriage  than  the  expedients  offered  b\' 
Talniudism  on  the  one  hand  and  by  the  intervention  of 
the  state  on  the  other.  All  that  was  necessary  towards 
bringing  about  a  better  state  of  affairs,  would  be,  that 
the  modern  Rabbis  should  show  the  same  courage  in 
coping  with  difficult  questions,  which  was  manifested 
by  the  Rabbis  of  old.  Have  they  not  abolished  old, 
even  Biblical  laws,  and  have  they  not  instituted  inno- 
vations whenever  circumstances  and  the  exigencies  of 
the  age  rendered  them  imperative?  The  state,  which 
is  Christian,  will  never  be  a  friend  of  Jewish  Reform, 
hence  we  do  not  want  its  assistance,!  because  a  solution 
of  such  i)roblems  is  possible  only  on  the  basis  of  a  full 
emancipation  of  the  Jews,  which  the  state  is,  as  yet,» 
unwilling  to  grant. 

Bernstein  claims  that  it  is  about  time  to 
confess  openly  what  is  meant  by  "revelation,''  "au- 
thenticity of  the  Pentateuch,"  so  that  our  children  may 
be  spared  the  same  conflict  and  inner  struggle  through 
which  we  have  gone.  Christianity  cannot  do  without 
the  belief  in  a  supernatural  origin  of  the  Pentateuch, 
and  in  miracles.  Judaism  is  better  off  in  this  respect. 
The  Pentateuch  is,  not  a  revelation,  but  a  testimony 
that  our  forefathers  were  imbued  with  the  conscious- 
ness of  God.  The  Pentateuch  came  into  existence 
after  the  return  of  Israel  from  the  Babylonian  exile 
through  the  school  of  P^zra,  and  we,  ourselves,  after 
an  exile  of  almost  two  thousand  years,  are  living  wit- 
nesses of  a  living  consciousness  of  the  sublime  rela- 
tionship that  links  us  to  God.  Herein  we  find  the.true 
criterion  for  the  measure  of  Reform.  Tho.se  ceremon- 
ies and  symbols  which  tend  to  strengthen  this  con- 
sciousness of  God,  deserve    to    be   preserved,    while  all 

*See  Freund's  Zaitschrift:  Zur  Jiidenfrage,  1S44.  Vol.  II.  pages 
7.  25,  65-icS. 

+  'Timeo  Danaos  et  dona  ferentes  "I  fear  the  Greeks,  especially 
when  they  offer  presents.'" 


198  KKKORMKD   jmAISM. 

those-  which  fail  lo  promote  the  lite  of  jiuhiisin  shoiihl 
be  removed  and  those  which  have  been  impaired  shonld 
l)e  changed  or  reformed. 

Bernstein's  criticism  of  Holdheim  created  a  great 
stir.  Holdheim  replied  in  Freund's  Monthly,*  in 
which  he,  while  dogmatically  adhering  to  the  old  views, 
plainly  and  boldly  took  leave  of  all  those  ideas  wdiich 
he  could  no  longer  harmonize  with  the  whole  ten- 
dency of  the  age.  He  comes  to  the  conclusion  that  the 
Rabbis  of  the  Talmud,  whenever  yielding  to  the  press- 
ing demands  of  an  age,  have  done  so  from  necessity 
and  not  because  they  were  animated  by  ''a  true  reform- 
atory spirit.''  They  believed  that  the  Bible  in  its  in- 
tegrity had  been  given  for  all  time  to  come,  and  that 
even  those  laws  which  are  now^  out  of  practice  would  be 
reinstated  in  due  time.  According  to  Geiger's  theory 
the  divine  law  has  become  a  product  of  the  creating 
spirit  of  man  and  tradition  has  been  placed  above  '  'the 
Word  of  God."  Here  we  see  that  Holdheim  could  not 
fully  enter  into  the  spirit  of  historical  criticism.  He 
was  in  danger  of  becoming  a  Karaite.  He  wanted  to 
"save  the  supernatural  conception  of  Mosaism  and 
Prophetism."  For  he  could  not  understand  how  it  was 
possible  to  "declare  the  Bible  as  a  work  revealing  the 
consciousness  of  God  in  man"  and  yet  "speak  of  reve- 
lation." He  emphatically  believed  in  a  positive  reve- 
lation. And  yet  Holdheim  was  more  reviled  by 
orthodoxy  than  any  other  Rabbi  of  this  century.  It 
has  been  pointed  out  at  the  beginning  of  this  chapter, 
how  Graetz  speaks  of  him,  the  same  Graetz,  who,  so 
far  as  the  Bible  is  concerned,  holds  views  so  radical 
that,  compared  to  them,  Holdheim's  opinions  w^ere  con- 
.servative  in  the  extreme,  f 

As  to  marrriage  Holdheim  said,  in  his  reply  to 
Bernstein,  that  only  so  far  as  the  right  of  property  can 
be  called  holy,  marriage  is  considered  sacred  in  Judaism. 


*See  his  article,  Unsere  Gegenwart,  (Our  Present).  1S44,  pages 
149-171,   231-258,  313-340. 

tSee  my:  Graetz's  Geschichtsbauerei,  Berlin.  i.SSi,  Issleib, 
pages  8S-108  and  79-83  ff. 


SAMrEI.    IIOI.DHHI.M.  I99 

In  his  definition  of  Reform  he  still  clinj^s  to  Mendels- 
sohn's view  on  the  ceremonial  laws,  with  this  modifi- 
cation onh\  that  whenever  laws  have  lost  their  meanintr 
on  account  of  the  exigencies  of  the  age,  then  God  him- 
self, who  has  changed  the  times,  has,  as  it  were, 
caused  the  change  or  abolition  of  those  laws.  This  is 
very  ingenious,  but  a  little  too  far  fetched.  Holdheim 
thinks  that  the  institution  of  marriage  would  lose 
nothing  of  its  dignity  by  being  placed  under  the  super- 
vision of  the  state. 

Dr.  M.  Hess,  a  warm  friend  of  Holdheim,  also  ob- 
jected to  his  "Autonomy"  on  the  ground  that  it  was  not 
radical  enough.*  R^bbi  Hess  claimed  that,  as  long  as 
Holdheim  believed  in  supernatural  revelation  and  the 
literal  inspiration  of  the  Bible,  he  had  no  right  to  sep- 
arate the  religious  precepts  from  the  political  laws  of 
Moses.  The  idea  of  revelation  must  be  regarded  more 
philosophically. 

Samson  Raphael  Hirsch,  the  champion  of  uncom- 
promising orthodoxy,  attacked  Holdheim  strongly,  f 
Holdheim  replied  in  a  dignified  manner.  |  He  in- 
forms Hirsch  that  it  is  necessary  to  concede  the  purity 
of  motives,  even  in  an  opponent,  and  that  he  was  too 
profuse  with  his  unjust  suspicions.  According  to 
Hirsch' s  arguments  it  would  be  a  religious  duty  of  the 
Jew  to  obey  the  behests  of  the  state,  even  if  the  state 
should  prohibit  him  from  keeping  the  Sabbath  and  Hol- 
idays; from  circumcising  his  sons  and  from  honoring 
his  parents.  Holdheim  gradually  abandoned  the  great 
Rabbinical  mistake  of  the  equal  validity  of  all  the  Mo- 
saic enactments  and  laws. 

Zacharias  Frankel  was  another  opponent.  In  the 
Geiger-Tiktin  conflict,  when  the  question  came  up  as 
to  whether  the  persons  who  rudely  disturbed    Geiger's 

*See  Iless's  Israelii  des  ly,  Jahrhumlerts,  1S45,  No.  ly. 

+See  Hirsch:  Zweite  Mittlieilungeii  aus  einem  Briefwedisel 
neber  (lie  iieiieste  Juedisihe  Literatur,   1S42. 

tHoIdheiin:  Literaturblatt  zum  ( )riein,  1S44,  No.  2S,  29.  31), 
Zweite  Mitteilunj^en,  beleuhet  von  Iloldheiiii,  Schwerin,  1844: 
Das  Ccrcnionialjiesetz  im  Messiasreich  by  Holdheim,    Berlin,    1S45, 


2oo  rkforMed  Judaism. 

ininistratious  at  the  cemetery  were  to  be  punished, 
both  Fraiikel  and  Holdheim  decided  in  the  affirmative, 
as  a  cemetery  is  a  sacred  place  according  to  the  Jewish 
law.  (1842).  But  now  he  attacked  in  a  most  scurri- 
lous manner  not  only  Holdheim' s  "Autonomy,''  but 
its  author.  His  strictures  are  full  of  personalities  and 
resemble  those  of  Graetz  in  his  impartial  "His'ory." 
And  yet  the  bitterest  invectives  against  Holdheim  had 
to  be  omitted,  because  the  censor  did  not  permit  the 
article  to  pass  in  its  original  composition.*  Frankel 
accuses  Holdheim  of  being,  like  Bruno  Bauer,  a  Jew 
hater,  a  juggler,  a  traitor  to  our  religion,  who  would 
sell  Judaism  for  a  mess  of  pottage,'  i.  e.,  for  the  advan- 
tage of  the  emancipation  of  the  Jews,  and,  to  cap  the 
climax,  he  calls  him  a  liar  and  a  denunciator.  If 
calling  names  could  demolish  a  literary  and  religious 
antagonist,  then  Frankel  would  most  assuredly  have 
triumphed  over  his  adversary.  Holdheim  replied  in  a 
pamphlet  entitled  "The  Religious  and  Political  in 
Judaism."  (Schwerin  and  Berlin,  1845).!  Hold- 
heim's  answer,  though  quite  severe,  was  more  dignified 
than  Frankel' s.  He  begins  his  reply  with  the  asser- 
tion that  Frankel  reproaches  him  with  having  commit- 
ted two  crimes,  one  of  which  is  the  opposite  of  the 
other.  Holdheim  is  accused  of  having  sacrificed  the 
ideal  advantages  of  Judaism  to  the  material  welfare  of 
the  Jews,  and  in  the  same  breath  his  utterances  are 
called  "denunciations,"  which  tend  to  injure  the  mate- 
rial interests  of  the  emancipation  of  the  Jews.  The 
fact,  however,  is,  that  he  deems  it  necessary  to  give  up 
false  religious  conceptions  in  the  interest  of  religion  it- 
self, even  though  material  advantages  may  be  connect- 
ed with  these  innocent  views,  which  is  just  the  oppo- 
site of  Franker s  insinuations.  He  shows  that  Frankel 
had  committed  the  mistake  of  S.  R.  Hirsch  with  regard 
to  Jewish  jurisdiction.    His  onslaught  on  the  authority 

*See  Franker s  Zeitschrift  fuer  the  religioesen,  Interessen  des 
Judenthums,  1844,  Heft.V-VlII,  and  Hess's  Isr.,  des  19,  Jahrh's  1845, 
page  56. 

tThe  title  of  the  pamphlet  is  rather  lengthy. 


SAMUKL    HOLDHKIM.  20i 

of  the  Talmud  and  the  Ra1)bis  makes  him  as  little  an 
enemy  of  Judaism,  like  Kisenmenger,  as  have  Lu- 
ther's attacks  on  Popery  made  Luther  an  enemy  of 
Christianity.  The  preservation  and  progressive  devel- 
opment of  Judaism  is  possible  then  only,  when  our  re- 
ligion is  purified  from  false  conceptions,  which  are 
bound  to  hurl  it  sooner  or  later  into  the  open  abyss.  * 

A  correspondent  from  Prussia  gives  a  very  favor- 
able review  of  this  pamphlet,  f  He  praises  Hold- 
heim's  indefatigable  efforts  to  develop,  to  grow  and  to 
rise  to  a  higher  religious  standard.  The  want  of  de- 
cision and  outspokenness  which  is  one  of  the  charac- 
teristic features  of  F'rankel  is  laid  bare  in  all  its  naked- 
ness with  a  dignity  which  favorably  distinguishes  the 
enthusiastic  friend  of  truth  from  the  hero  of  medio- 
crity. 

'  Raphael  Kirchheim,  of  Frankfurt,  took  the  same 
stand  as  Frankel  in  his  criticism  of  Holdheim's  ' -Au- 
tonomy, "t  to  which  Holdheim  replied.  The 
controversy  created  such  a  sensation  and  set  so  many 
pens  in  motion,  that  the  editor  of  the  "Orient,"  Dr. 
Julius  Fuerst,  had  to  refuse  place  to  many  contributors 
on  the  subject.  Able  articles  were  written  by  Dr.  L 
Gebhardt,  Rabbi  in  Wreschen,  later  in  Bromberg, 
(Poseu),  Dr.  Wessely,  a  lawyer  in  Prague;  Leopold 
Zunz,  Adolph  Jellinek,  then  at  Leipzig;  Leopold  Loew, 
to  whom  Holdheim  replied  in  an  article  entitled  "The 
Ceremonial  Law  and  the  Kingdom  of  the  Messiah," 
Orient,  pp.  150-52.  A  Hebrew  pamphlet:  "Answerto 
the  Kvil-doers,  Holdheim  and  his  Friends,  in  thirteen 
Letters,"  P'rankfurt,  A.  D.  1844,  by  a  certain  S.  M. 
Heilpern,  of  Poland,  contains  72  pages,  and  is  full  of 
very  ingenious  ironical  onslaughts.  The  writer  con- 
ceals, to  a  certain  extent,  his  own  views,  but  prefers 
Bernstein's  outspoken,  rationalistic  denial  of  revelation 

♦Holdheim:  Das  Religioese  and  Politische  ini  Judenthuni,  p.  88. 

Tisraelit  des  19,  Jahrh's,  1845,  Mdrch. 

tOrient,  Literaturblatt,  pages  321  ff  405  ff,  and  Isr.des  19,  Jahrh's 
1S45,  No.  29.  See  also  Orient  Ltbl.,  1844,  No.  2.  and  pages  444,  749, 
1845,  page  25  ff. 


202  RKKORMKI)   JUDAISM. 

to  Ploldheim's  belief  in  revelation,  accompanied  b>'  his 
destructible  and  sarcastic  criticism  of  the  tradition, 
with  his  belief  in  the  revelation. 

Thus  we  are  justified,  in  considering  the  "Auton- 
omy of  the  Rabbis,"  the  most  prominent  Jewish  lit- 
erar\-  event  of  the  year  1843. 

In  the  Jewish  communit)'  of  Krankfort-on-the- 
Maiu  a  Reform-movement  took  place  at  that  time 
which  could  not  fail  to  create  a  great  sensation. 
Frankfort  was  distinguished  among  the  Congregations 
of  Israel,  not  only  by  its  wealth,  but  more  so  by  the 
high  degree  of  intelligence  and  culture  of  its  Jewish 
citizens.  This  was  due,  to  a  great  extent,  to  the 
"Philanthropin"*  and  its  scholarly,  progressive  and  en- 
lightened teachers,  who,  through  the  instrumentality 
of  the  "Andachtssaal"  have  exerted  a  most  powerful 
influence  in  the  direction  of  Reform.  Of  renowned 
Jews  of  Frankfort  I  mention:  Abraham  Geiger,  J. 
Johlson,  INI,  Jost,  Michael  Creizenach,  Jacob  Auer- 
bach,  Raphael  Kircheim,  Jacob  Weil,  E.  Carmoh', 
Siegmimd  Stern,  Leopold  Stein  and  M.  Stern,  who 
have  become  part  and  parcel  of  F'rankfort  Judaism. 
Since  1815  the  "Andachtssaal"  has  become  the  ren- 
dezvous every  Sabbath  of  all  those  Jews  who  constitu- 
ted the  educated  classes.  Hence  the  tidal  wave  of  apostasy 
which  had  swept  over  Judaism  in  North  Germany  did 
not  strike  Frankfort-  to  any  great  extent.  Neither 
could  religious  indifference  play  such  great  havoc  there 
as  in  other  Jewish  communities,  because  congrega- 
tional life  there  was  always  active.  Those  things  com- 
bined may,  in  some  measure,  account  for  the  fact  that 
the  most  radical  Reform  movement  in  modern  Judaism 
had  taken  its  start  in  Frankfort.  History  proves  that 
wherever  indifference  reigns  supreme,  interest  for 
Reform-Judaism  is  seldom  found.  Quite  natural.  We 
try  to  improve,  to  repair  only  those  institutions  in 
which  we  are  interested.      Those  who  care  nothing  for 


*"Philanthropin"  is  the   name  of  the  Frankfurt  Jewish   '"Real- 
Sohnle,"  which  is  presided  over  at  present  bj'  Dr.  Baerwald. 


SAMl'KI.     HOI.DHKIM.  203 

Judaism,  the  atheists,  the  agnostics  and  materialists 
will  always  oppose  Reform;  in  many  cases  they  plead 
the  canse  of  orthodoxy,  becanse  orthodoxy  i^ives  them 
a  good  excnse  for  keeping  aloof  from  Jndaism  which 
they  do  not  consider  worth  while  reforming.  Reform 
wonld  make  it  obligatory  for  them  to  labor  in  its  cause, 
and  to  offer  sacrifices  in  its  behalf — sacrifices  of  time 
and  money.  This  accounts  for  the  apparently  sur- 
prising alliance  we  often  meet  with  in  history  between 
orthodoxy,  atheism  and  materialism.  Talmudists  will 
recognize  the  phrase  "Jireoo  ad  shejisstaavoo,"  which 
was  employed  by  the  enemies  of  everything  Jewish. 
This  phrase,  the  translation  of  which  would  necessitate 
a  detailed  explanation  of  a  complicated  old  sacrificial 
law,  conveys  figuratively  the  idea,  that,  as  Judaism 
has  no  future,  the  sooner  it  goes  to  ruin  the  better. 
Hence  it  would  be  foolish  to  try  to  galvanize  and  to 
revive  the  corpse  by  attempt  at  Reform.  It  is  a  well 
known  fact,  that  the  Ethical  Culture  ^Movement,  inau- 
gurated by  Prof.  Felix  Adler,  with  whom  I  sat  at  the 
feet  of  Abraham  Geiger  in  Berlin  (1871-73)  takes  this 
view  of  Judaism.  Hence  it  is  easy  to  understand  why 
the  learned  Professor,  in  his  arraignment  of  the  Pitts- 
burg Platform,  1886,  sided  with  Orthodoxy  against  Re- 
form. History  repeats  itself.  This  also  accounts  for 
the  fact  that  the  Reform-movement  is  not  more  power- 
ful than  it  is  in  Europe,  although  the  majority  of 
modern  Jews  do  not  better  observe  the  ceremonial  laws 
in  Europe  than  in  America.  It  is  simply  more  con- 
venient to  "he  let  alone,  or  to  pay  dues  to  a  Congrega- 
tion, and  to  be  done  with  the  demands  of  Judaism  by 
attending  the  Synagogue  once  or  twice  a  year.  Ex- 
pressions such  as  "Why  should  I  bother  with  Reform 
of  the  worship,  I  attend  service  only  on  Rosh- 
Hashana  and  Jom  Kippur,  any  service  will  suit  me 
for  two  days,"  are  the  answers  one  receives  in  the 
large  cities  of  Europe  from  the  majority  of  Jews,  when- 
ever one  broaches  the  subject  of  Reform. 

After    this    digression    I    will     state    that    in    the 
Frankfort  of  those  davs — I  am  sorrv  to  sav  that  things 


204  KKFORMKl)   JIDAISM. 

have  changed  there  also,  considerably  for  the  worse 
since  that  time — indifference  to  the  canse  of  Judaism 
was  almost  unknown.  There  were  three  parties:  the 
moderate  reformers,  the  radical  reformers  and  the 
strictly  orthodox.  The  radicals  formed,  in  the  fall  of 
1842,  the  Frankfort  "Society  of  the  Friends  of  Re- 
form." (Verein  der  Reformfreunde),  and  came  out 
with  the  following  declaration  of  principles  : — 

1.  We  recognize,  in  the  Mosaic  religion,  the  pos- 
sibility of  an  unlimited  development. 

2.  The  collection  of  controversies,  treaties  and 
precepts,  usually  called  "Talmud,"  has  no  authority 
whatever  for  us,  neither  dogmatically  nor  practically. 

3.  We  neither  expect  nor  desire  the  advent  of  a 
Messiah,  who  would  bring  back  the  Israelites  to 
Palestine;  we  recognize  no  father-land  except  the  one 
to  which  we  belong  by  birth  or  civil  relation. 

In  the  programme  accompanying  these  resolutions 
the  framers  of  the  same  say  that  the  past  attempts  at 
Reform  have  proven  too  insignificant.  They  agree 
that  their  principles  are  only  theoretical  and  negative. 
They  emphatically  protest  against  the  insinuation  that 
they  had  been  actuated  by  a  desire  to  gain  civil 
privileges  over  those  who  still  cling  to  the  old  ortho- 
dox notions.*  They  want  to  preserve  the  Mosaic  faith 
against  stagnation  and  decay.  They  do  not  intend  to 
establish  a  new  sect,  or  even  to  disrupt  the  Jewish 
community.  Their  platform  simply  gives  expression 
to  the  views  which  are  shared  already  by  a  great  mass 
of  Israelites  and  publicly  protests  against  many  things 
which  the  world  had  been  accustomed  to  regard  as  be- 
longing to  the  religions  confession  of  the  Jews.  They 
do  not  mean  to  destroy,  but  to  save  the  kerntl  and 
essence  of  Judaism,  even  at  the  expense  of  priestly- 
theocratic  ceremonial  laws. 

These  declarations  were  sent  broadcast  to  the 
Israelites    of   Germany    and    other    countries,    but  the 

*Already  in  the  time  of  David  Friedleander  accusations  of  this 
character  were  hurled  by  the  orthodoxy  against  the  advocates  of  Re- 
form (See  page  25-26  of  this  book. ) 


SAM  IF.  I.     UOLDIIia.M.  205 

orthodox  party  did  not  take  notice  of  them  until  a 
member  of  the  Frankfort  Reform-Society  omitted  the 
circumcision  of  his  son  on  the  strength  of  those  decla- 
rations. Then  the  "Reform-Society"  was  looked 
upon  by  its  opponents  as  an  "Anti-Circumcision- 
Society. " 

Now  a  fearful  hue  and  cry  was  raised  by  the  old 
and  new  orthodoxy.  Salomon  Abraham  Trier  im- 
plored the  aid  of  the  Frankfort  senate  in  order  to  en- 
force the  circumcision  of  Jewish  children  and  quoted 
the  Choshen  Mishpat,  (Chapter  XXXIV,  24),  according 
to  which  a  father  who  neglects  the  circumcision  of  his 
son  is  unfit  to  be  a  witness  in  a  court  of  justice.  But 
the  senate  refused  co  decide  this  purely  religious  ques- 
tion. Trier,  following  the  example  of  the  Hamburg 
orthodox  Rabbi,  in  1819,  sent  circular  letters  to 
Rabbis,  requesting  them  to  give  their  opinion  on  the 
subject  of  the  "New  Sect"  and  as  to  what  should  be 
done  with  a  "man,  who  from  wicked  motives,  does 
not  permit  his  son  to  be  circumcised."  Forty-one 
Rabbis  gave  their  opinion  in  favor  of  circumcision,  but 
differed  greatly  as  to  the  measures  to  be  applied  against 
recusants,  some  regarding  them  as  atheists,  others  as 
Jews.  It  was  surprising  to  many  that  Isaac  Noah 
]\Ianheimer,  in  Vienna,  who  had  taken  the  part  of 
Reform  in  the  "Hamburg  prayer-book  controversy," 
had  sided  with  the  most  fanatic  orthodoxy  on  this 
question.  He  went  further  than  Michael  Sachs  and 
Zacharias  Frankel,  although  they  expressed  themselves 
quite  forcibly  on  the  subject.  Manheiiner  called  the 
neglect  of  circumcision  on  the  part  of  a  Jew  "treach- 
ery," "breaking  the  covenant,"  and  threatened  the 
recusants  with  expulsion,  refusal  of  Jewish  burial  and 
loss  of  salvation  hereafter.  S.  D.  Luzzatto,  of  Padua, 
condemned  the  "Reform-Society,"  although  he  con- 
cedes that  the  aim  of  Judaism  is  the  establish- 
ment of  a  universal  religion,  and  morality  for  the 
whole  race.*     S.  L.    Rappoport,    F.    Gruenebaum,    S. 


♦Literaturblall  Orient  I843,  No.  51. 


2o6  REFORMED   JUDAISM. 

R.  Hirsch,  M.  Adler,  A.  A.  Wolf,  and  even  out- 
spoken Reform-Rabbis  like  Samuel  Hirsch,  Hinhorn, 
M.  Guttman,  and  Leopold  vStein  were  dissatisfied  with 
the  Reform- Societ}-.  Kinhorn*  complained  that  the 
vSociety  was  a  disturbing  element  m  the  ^development 
of  Judaism  wdiich,  just  then,  was  about  to  enter  on  a 
successful  career.  In  a  time  when  unity  and  harmony 
among  the  friends  of  Reform  was  so  very  necessary, 
the  Frankfort  Society  was  disrupting  the  forces  with 
its  anarchistic  "Confession  of  Unbelief "  (Unglaubens- 
bekenntniss).  Twenty-eight  of  the"  Rabbinical  "decis- 
ions'' on  the  question  of  circumcision  were  published 
in  manuscript.  (1844).  Geiger,  wdiose  "Zeit- 
schrift"  was  the  indirect  cause  of  the  declaration  of 
principles,  and  of  the  formation  of  the  Reform- 
Society,  could  not  agree  with  its  methods,  The  only 
Rabbi  wdio  lent  his  aid  and  the  columns  of  his  paper  to 
the  uncompromising  support  of  the  Frankfort  "Re- 
form-Society" was  Mendel  Hess,  the  Land-Rabbi  of 
Weimar  and  editor  of  the  "Lsraelit.  d.  19,  Jahrh's." 
He  too  concedes  that  the  platform  does  not  appreciate 
the  "sanctity  of  history,"  and  decidedly  underrates  the 
"living  development  in  the  Rabbis  of  former  ages, " 
but  in  substance  he  agrees  with  the  Society.  "It  is 
high  time,"  he  said,  "to  speak  out  our  minds.  The 
opponents  claim  that  the  'declaration'  does  not  say 
enough,  but  something  is  better  than  nothing,  and  it 
was  a  good  beginning  anyhow.  The  foundation  has 
been  laid."  As  to  the  reproach  that  the  platform  is 
merely  negative  he  ingeniously  answers  that  all  those 
who  "do  not  believe"  that  our  religion  is  rooted  in  the 
spirit  and  ethical  kernel  of  the  Mosaic  teachings  are 
"negative."  He  sees,  in  the  lack  of  definitive  asser- 
tions and  positive    formulas  of  the    declarations,  a    re- 


*Einhorn  was  opposed  to  the  course  of  the  "Reform-Verein" 
mainly  because  he  considered  inopportune.  In  his  decision  on  "cir- 
cumcision" in  the  case  of  a  father,  who  in  184.7  at  Teterow,  in  the 
Duchy  of  Mecklenburg-Schwerin  omitted  on  principle,  the  circum- 
cision of  his  son.  he  took  the  part  of  the  father.  He  did  the  same 
in  a  similar  case  at  Horic,  Bohemia.  See  Einhorn  "Sinai.""  (Vol. 
II  699-763,   III,   796-955)- 


SAMIKL     HOLDHKIM.  2o7 

deeming  feature  rather  than  a  cause  of  reproach. 
The  platform  does  not  ''disuirb  the  peace."  This  is 
always  done  bv  fanaticism.  The  plank  on  the  Me.s.siah 
casts  no  suspicion  on  orthodoxy,  which  is  by  no  mean.s 
indifferent  to  the  interest  of  the  fatherland,  (xabriel 
Riesser,  Creizenach,  (roldschmidt,  and  M.  A.  Stern 
were  strong  supporters  and  enthusiastic  members  of 
the  Society.  Riesser  advocated  the  idea  that  no 
father  should  be  compelled  to  have  lii.s  son  circum- 
cised. A  neglect  on  his  part  in  this  respect  .should 
not  be  accompanied  by  evil  consequences,  so  far  as 
political  or  civil  advantages  are  concerned.  Freedom 
of  conscience,  Riesser  claimed,  must  be  respected 
under  all  circumstances.  Leopold  Zunz,  in  a  pam- 
phlet on  the  "circumcision,"*  (1844)  warns  abso 
against  church  discipline  and  so-called  penalties  for 
heresy.  He  recognizes  as  an  Israelite  him  who  has 
not  been  circumcised  and  would  not  debar  him  from 
the  use  of  the  Synagogue.  But  he  regards  the 
circumcision,  not  as  a' ceremony  but,  as  an  "institu- 
tion" which  belongs  to  the  essence  of  Judaism.  It  is 
with  regard  to  this  decision  of  Zunz,  that  (xeiger 
wrote  his  famous  letter  to  him  in  which  he  called  the 
circumcision  "an  act  of  barbarism. "t 

Under  such  circumstances,  at  a  time  when  public 
sentiment  was  so  strong  against  the  "Reform-Society 
of  Frankfort,"  it  required  great  courage  to  come  out 
publicly  in  its  favor.  But  Holdheim  was  the  man  to 
do  it. 

He  published  a  pamphlet:  "On  the  Circumcision 
in  its  Religious-Domestic  Relations. ":J:  He  formulates 
the  three  following  questions: 

I.  Is  the  circumcision  of  such  great  importance 
for  Judaism  that  a  child,  born    of  Jewish    parents,    but 


♦His  characteristic  words  are:  "A  Jew  who  is  uncircumcised  is 
an  uncircumcised  Jew."  (Zunz  Gesatnmelte  Schriften  1875)  Frank- 
furt, 1844. 

tGeiger,  Nachgel  Schriften,  Vol.  V.  page  i8i-i82;also  page  202- 
203. 

jSchwerin  an<l  Berlin,  1S44. 


2o8  REI^ORMED   JUDAISM. 

not  circumcised,  cannot  be  considered  as    belonging  to 
Judaism? 

2.  Is  the  father,  who  neglects  the  circumcision 
of  his  son,  or  he,  who,  though  not  circumcised  when  a 
child,  neglects  the  performance  of  this  act  in  later 
years,  to  be  considered  an  Israelite? 

3.  What  have  the  Jewish  religious  authorities  to 
do  in  such  cases  of  neglect  of  circumcision;  can  they 
directly  or  indirectly  interfere  in  the  matter;  have  they 
the  right — where  they  have  the  power — to  enforce  the 
circumcision  or  to  cause  the  authorities  of  the  state  to 
enforce  it? 

He  ingeniously  proves,  from  Genesis  XVII,  14, 
that  all  those  Rabbis,  who  see  in  this  passage  that 
circumcision  holds  the  same  position  for  the  Jew  as 
baptism  does  for  the  Christian,  were  grossly  inistaken. 
"For,"  argues  he,  "if  circumcision  is  the  condition  of 
allegiance  to  Judaism,  how  can  he,  who,  born  of  Jewish 
parents,  neglects  the  same,  be  threatened  with  the 
penalty  of  extermination  for  this  transgression,  when 
the  whole  ceremony  concerns  Jews  only?  How  can 
such  a*  one  be  called  "destroyer  of  the  covenant," 
when  he  did  not  yet  belong  to  the  covenant  at  all 
until  he  had  been  circumcised?  This  demonstrates  be- 
yond any  doubt  just  the  contrary  of  what  Frankel, 
Manheimer  and  all  the  opponents  of  the  Frankfort 
Society  claimed;  namely,  that  it  is  not  the  circumcision 
but  the  fact  of  being  of  Jewish  parentage  which  makes 
the  Jew,  as  far  as  law  is  concerned.  "It  is  strange," 
he  continues,  "that  Moses  speaks  once  only  of  the 
Abrahamitic  circumcision,  not  even  mentioning  it  in 
the  Ten  Commandments;  fixing  no  civil  penalty  for  its 
neglect  in  the  penal  code;  while  the  Sabbath  is 
mentioned  dozens  of  times  as  a  "sign  of  the  covenant." 
But  even  the  Talmudf  considers  the  circumcised  Jew 
still  a  Jew.  Hence  circumcision  is  a  ceremony  only 
like  many  others.  He  arraigns  Manheimer,  who, 
though  at  one  time  an  enthusiastic   admirer  of  David 

*Chulin  4,  Abodah  Sara  27,  A. 


vSA.MrKi.   ii()i.i)iii;i.M.  209 

Friedlaender,  and  Israel  Jacobsohn,  has  gone 
over  to  the  camp  of  the  fanatic  obscurants.  The 
fact  that  circumcision  may  be  performed  on  the  Sabbath 
is  no  proof  of  its  higher  significance  because  the 
sacerdotal  and  sacrificial  rites  were  also -performed  on 
the  Salibath,  rites,  the  restoration  of  which  ]\Ianheimer 
had  excluded  from  the  Messianic  hopes.  *  The 
argument  that  during  the  Syrian  persecutions  the 
Jews  became  martyrs  for  the  circumcision,  proves  no 
greater  importance  for  this  ceremony,  as  they  had  al.so 
become  martyrs  for  the  dietary  and  other  laws.  The 
antiquity  of  the  ceremony  proves  nothing  as  it  was 
practiced  among  other  Oriental  nations  long  before  it 
was  instituted  in  Israel,  and  demanded  of  them  a 
greater  sacrifice.  It  was  and  is  still  performed,  not  on 
children  eight  days  old,  but  on  adults.  According  to 
strict  Rabbinical  consistency  Manheimer  and  his 
friends  could  also  be  excluded  from  the  pale  of  Judaism 
on  the  plea  of  heresy.  The  fact,  however,  is  that  only 
the  idolater  who  denies  the  belief  in  one  God,  is  ex- 
cluded from  the  fold  by  the  Talmud. f  He  answers 
Manheimer  most  forcibly  and  gives  him  a  lesson  in 
religious  tolerance.  Manheimer,  to  the  surprise  of 
many,  who  would  never  have  deemed  him  capable  of 
penning  such  lines,  said,  in  his  "opinion"  on  the 
Frankfort  Society,  that  if  a  Jew  should  intentionally 
neglect  the  circumcision  of  his  son  he  would  de- 
cline to  register  this  boy  in  the  books  of  matriculation; 
that  he  would  not  admit  him  to  the  confirmation  and 
not  permit  him  to  be  called  to  the  Thorah;  that  he 
would  refuse  to  perform  the  marriage-ceremony  at  his 
wedding  and  that  he  would  not  permit  his  body  to  be 
buried  in  a  Jewish  cemetery. 

Holdheim  sarcastically  asks  the  Vienna  preacher 
whether  he  thinks  that  things  were  now  the  same  as 
in  the  middle  ages,    whether   he   has   forgotten  that  a 


*Seepage  139  of  tliis  book,  Chapter  V.  "Gotthold  Salomon"  and 
Rabbinnische  Gutachteii  ueber  das  Hamburger  Gebetbuch,"  1842, 
page  97. 

tChulin  5  a,  Megilla  13  a,  Maimonides  en  Idolatr\-  II  4. 


2IO  KKFOKMKl)   JUDAISM. 

Jewish  '  'religious  authority,  vested  with  worldly  power, 
was,  thank  God,  a  thing  of  the  past."  The  Schul- 
chan  Aruch,  "a  code,  which  has  today  archa^logical 
and  antiquarian  interest  only  can  no  longer  be  made  an 
object  of  practical  jurisdiction.  Do  not  condemn,  do 
not  accuse  people  of  heresy,  do  not  use  force,  if  you 
do  not  want  to  be  laughed  at  in  your  inipotency  as  igno- 
rant mountebanks.  How  can  you  dare  to  play  the  part 
of  judges  in  the  Judaism  of  to-day  which  recognizes 
only  teachers?  *  *  And  why  is  it  just  the  question 
of  circumcision  which  has  so  resistlessly  animated  you 
with  hierarchical  and  inquisitorial  desires,  that  you 
seem  to  have  lost  all  calm  reflection?  Do  you  not 
know  that  Rabbinical  jurisdiction  in  former  times  was 
empowered  to  enforce  not  only  the  circumcision  but 
the  practice  of  every  other  Jewish   ceremony?" 

Holdheim  recommends  to  Manheimer,  Rappoport 
and  their  associates,  the  reading  of  the  Boraitha  Keth- 
ubot,  85,  where  it  is  ordered  that  he,  who  would  neg- 
lect the  observance  of  Succah  and  Lulab,  should  be 
punished  with  thirty-nine  lashes  for  the  first  offence 
and  be  whipped  to  death  for  a  continuation  of  the 
same.*  According  to  "Sefer  Hamizvoth"  the  same 
penalty  ought  to  be  applied  to  transgressors  of  every 
other  observance.  Holdheim  then  goes  on  to  say,  that 
such  intolerance  and  attempted  fqrce  in  matters  of  con- 
science means  a  step  backwards  far  behind  Moses  Men- 
delssohn, who  has  proven  beyond  the  shadow  of  a 
doubt,  that  the  Mosaic  penal  code  had  nothing  to  do 
with  the  ]\Iosaic  religion;  that  force  is  out  of  the  ques- 
tion in  matters  of  religious  conviction.  It  is  one  thing 
to  attack  theoretically  the  "Frankfurter"  and  another 
thing  to  put  into  practice  an  opinion  entertained 
against  them,  and  to  refuse  them  the  privilege  of  regis- 
tration and  confirmation.  The  mere  fact  that  a  person 
desires  to  be  confirmed  in  the  Jewish  religion  is  in  itself 
proof  sufficient  that  he  w^ants  to  be    a  Jew  in    his    own 

*According  to  this  very  few  Jews  in  America  would  escape  whip- 
ping, not  even  the  members  and  some  of  the  Rabbis  of  "orthodox" 
Con<;re5ations. 


SAMUKI,     HOLDHHIM.  211 

way.*  As  to  marriage  it  is  a  well-known  fact  that  a 
Rabbi  is  superfluous  in  this  matter  from  the  Jewish 
point  of  view.  Refusal  of  marriage  and  burial  smacks 
entirely  too  much  of  Catholicism.  The  Rabbis  of  the 
Talmud,  who  even  permitted  non-Jews  to  be  buried  in 
a  Jewish  cemetery  "for  the  sake  of  peace"  were  far 
more  in  accord  with  the  spirit  of  our  humanitarian  age 
than  the  half-Reformers:  Mannheimer,  Sachs,  Fran- 
kel  and  their  associates.  The  resume  of  Holdheim's 
writings  on  this  subject  is  that  it  is  not  the  circumcis- 
ion but  the  birth,  which  constitutes  a  necessary  ele- 
ment of  allegiance  to  Judaism;  that  hence  the  father 
and  the  son  who  have  neglected  this  ceremony  have 
not  ceased  to  be  Jews,  and  that  the  only  mission  of  the 
Jewish  teachers  of  religion  is  to — teach.  There  was, 
to  my  knowledge,  only  one  other  Rabbi  who  expressed 
himself  even  stronger  than  Holdheim  on  the  subject  of 
circumcision 'and  that  Rabbi  was  Dr.  Abraham  Geiger. 
It  has  become  the  fashion  to  consider  Holdheim  more 
of  a  radical  Reformer  than  Geiger.  Even  Dr.  Kohler,f 
in  his  lecture  on  "Geiger,  Holdheim  and  Einhorn,  the 
three  pioneers  of  Reform-Judaism"*  holds  this  view, but 
Geiger' s  ideas  on  Biblical  criticism  and  circumcision 
show  that  he  was,  de  facto,  the  most  radical  Reform- 
Rabbi  of  his  time.  In  a  letter  to  Zunz,  written  almost 
half  a  century  ago  Geiger  designated  the  circumcision 
as  "a  barbarous,  bloody  act  which  causes  anxiety  to 
the  father  and  a  sickening  feeling  to  the  mother."  He 
holds  "that  the  rough  idea  of  sacrifice,  once  connected 
with  this  rite  had  vanished  in  our  days  when  the  cere- 
mony is  based  on  custom  and  fear  only,  and  for  these 
we  are  not  willing  to  build  temples.  "§ 

*He  who  rejects  the  belief  in  idols  deserves  the  name  Jew  (Me- 
gilla;   13  a;  Chulin  5  a;    Maim.,  Idolatry  II  4). 

tDr.  Kaufman  Kohler,  the  worthy  successor  of  his  father-in-law 
Dr.  ICiiihurn,  is  one  (jf  the  most  prominent  leaders  of  Reform-Juda- 
ism in  .\merica.  He  is  one  of  the  very  few  American  Rabbis,  who 
are  recoj^nized  as  scholars  by  scientists  in  Europe. 

tZeitgeist,   18S0,  page  173  and  190,  H' 
^Geiger:     Nachgel,  Schriften  V,  page  IS1-1S2, 


212  RKFORMKl)   JUDAISM. 

Ill  1849  Geiger  proposed,  in  a  letter  to  a  friend, 
(Weciisler)  to  bless  the  mother  in  the  presence  of  the 
child,  which  ceremony  mij^ht,  in  time,  supplant  cir- 
cumcision— it  will  be  dropped  by  and  by — ^jusL  as  the 
introduction  of  confirmation  has  done  away  with  the 
"foolery"  of  the  Barmizvah.*  Holdheim,  however, 
ranges  the  circumcision  among  the  ceremonies  which 
are  not  of  a  "political-natjonal,"'  but  of  a  religious  na- 
ture and  which,  therefore,  will  always  possess  valid- 
ity, t 

The  following  most  remarkable  question,  which 
according  to  the  Midhash,  a  heathen  philosopher  had 
laid  before  Rabbi  Hosaia,  deserves  a, place  in  connection 
with  this  subject.  "  If  circumcision  is  of  such  great 
importance,  why  then  was  it  not  enjoined  on  the  first 
man?"      (Midrash  Rabba,  Genesis,  chapter  10). 

But  Holdheim  did  not  agree  with  the  platform  of 
the  "Frankfurt  Reform-Society"  in  all  points.]:  In 
1845  Holdheim  published  the  "Ceremonial  Law  in 
the  Kingdom  of  Messiah."  The  Talmud,  he  argues, 
claims  for  the  Mosaic  law  validity  for  all  time  to  come, 
the  laws  connected  with  Jerusalem,  Temple  service, 
sacerdotal  and  sacrificial  rites  are  simply  suspended. 
The  consistent  logical  application  of  this  system  is  the 
basis  of  a  thorough  reform.  He  strongly  criticises  the 
Rabbinical  view  of  the  validity  of  the  ceremonial  law 
for  all  time  to  come  and  claims  that  it  is  inconsistent. 
For,  if  it  be  true,  that  all  heathens  will  become  mono- 
theists  in  the  Messianic  age,  what  then  is  the  use  of  a 
ceremonial  law  wliiph  separates  Israel  from  the  rest  of 
the  nations?  He  also  criticises  Dr.  Herzfeld,  who,  in 
his  sermons  on  the  Messiah,  claimed  that  the  Talmud 
itself  advocated  the  abolition  of  the  ceremonial  law  in 


*lbideni  V,  205-203;  "Bar-Mizvah"  is  celebrated  by  calling  a  13- 
years-old  lad  to  the  Thorah,  in  order  to  recite,  parrot-like,  two  He- 
brew benedictions,  which  he  seldom  understands. 

tHoldheini:  On  the  circumcision  and  Ritter:  Samuel  Holdheim, 
page  159;  note. 

iSee  Holdheim:  Reden  Ueber  dd.  Mosaische  Religion  fuer  denk 
hude  Israeliten,  Schwerein,  1844,  where  the  Reform-Verein  is  criti- 
cised. 


SAMUKL     HOLDHKIM.  213 

the  time  of  the  Messiah, which  HoUlh(.iin  denies.  It  is  a 
weakness  of  modern  Ra])bis  to  shiekl  their  advocacy  of 
liberal  views  on  religion  by  quoting  certain  passages  of 
Rabbis  in  the  Talmud,  which,  in  most  cases,  do  not 
express  the  ideas  which  they  are  said  to  convey.  It  is 
much  better  to  advocate  liberal  views,  even  in  spite  of 
the  Talmud.  God  has  abolished  all  laws  connected 
with  Palestine  and  the  Temple  in  Jerusalem,  by  the 
fact  that  he  has  taken  away  the  land  from  our  ances- 
tors and  has  permitted  Jerusalem  and  the  Temple  to  be 
destroyed. 

Herzfeld  in  an  open  letter  to  Holdheim*  replied 
that  passages  in  the  Talmud, ^such  as  "all  ceremonies 
will  lose  their  validity  in  the  Messianic  age;" f  or  "all 
holidays  w^ill  cease  at  that  time,''  cannot  be  gain- 
said. It  is  no  less  true  that  a  great  many  laws,  ob- 
servances, statutes  and  precepts  have  been  revised, 
amended  and  even  abolished  bv  the  Talmudists.J; 
The  sentiment  of  this  century  is  also  entitled  to  be 
called  a  revelation.  Holdheim  rejoined  again,  J; 
saying,  that  it  is  a  delusion  to  make  the  people  think 
that  their  religioits  sentiment  and  that  of  the  Talmud, 
which  is  diametrically  opposed  to  that  of  the  prophets, 
were  identical.  We  must  not  judge  the  Talmud  by  a 
few  phrases  of  the  Haggada,  which  had  very  little 
practical  .significance,  but  by  the  whole  system  and 
combination  of  the  Halacha||  and  its  practical  conclu- 
sions.     The   Talmud   has   developed   the    political-na- 


*Isiaelit  des  19  ten  jahrunderts  No.  25  and  33. 

tNidsli,  6r.    "Mizvot  betailot  leathid   lavau." 

iSec  Numbers  18,27  compared  with  Chulin  131,  Lev.  26,  13  com- 
pared with  Maaser  Sheni  5,  15;  Kxod.  12,  2  compared  with  Shalshel- 
eth-Hakkabalah  14;  Exodus  21,  24  compared  with  Baba  Kamma. 

sSIsraelit  des  19  Jahrhunderts,    1S45,  No.  45-50. 

ll"Halacha"  literally  "'way,  rule,"  means  a  discussion  and  Icj^al 
commentar}  on  the  "Law."  It  was  gathered  by  Ral)l)i  Jehuda  Han- 
assi,  about  200  B.  C.  Although  Moses  emphatically  interdicted  any 
addition  the  613  laws  of  the  Pentateuch,  ( Deut.  IV.  2-5),  they  have 
been  augmented  to  the  number  of  13,602.  The  final  decisions,  which 
the  Rabbis  and  students  had  to  commit  to  memory  on  account  of 
their  practical  bearing,  were  called  "Ilalacha."  See  my  "The  Tal- 
mud," (Denver,  1884),  pages  17-18. 


214  RKFORMKl)   jrDAISM. 

tional  side  of  Judaism,  the  basis  of  our  reform  must  be 
uni\ersal  monotheism  and  the  sacred  laws  of  ethics. 
Holdheim  doubtless  meant  what  is  called  nowadays 
"ethical  monotheism." 

One  of  the  ablest  and  most  penetrating^  criticisms 
on  Holdheim' s  "Ceremonial  Law  and  Kingdom  of  the 
Messiah"  was  written  by  Dr.  David  Kinhorn,  Rabbi  of 
Ho^jstaedten,  near  Birkenfeld.*  He  demonstrates  phil- 
osophically and  theologically  by  means  of  telling  argu- 
ments and  quotations  that  the  Talmudists  were  not  so 
inconsistent  as  Holdheim  represented  them  to  be.  Dr. 
Bernhard  Wechslerf  calls  attention  to  the  fact  that  we 
owe  a  certain  gratitude  to  the  Talmudists  for  the  re- 
forms inaugurated  by  them,  no  matter  what  the  mo- 
tives might  have  been.  Holdheim  replied  in  No.  12- 
13  of  the  Israelit. 

Holdheim  was  a  very  prominent  figure  in  the 
"  Rabbiner-Versammlungen,"  (Conventions  of  Rabbis) 
at  Braunschweig,  1844,  Frankfort-on-the-Main,  1845 
and  Breslau,  1846. 

We  have  seen  that  the  first  jniblic  demonstration 
of  Reform-Judaism  was  made  by  the  "Frankfort  Re- 
form-Society." It  was  composed  of  highly  intelligent 
and  well  educated  Israelites  whose  aims  were  worthy, 
but  whose  undertaking  failed,  because  it  was  not 
backed  by  Jewish  theological  scholarship,  and  hence 
laid  itself  open  to  justifiable  criticism. 

A  far  greater  influence  was  exerted   by  the  "Rab- 
binical Conventions,"  because  the   slow   but  sure  path, 
of  science  and  research  was  their  guide. 

These  conventions  were  of  very  great  significance 
for  the  beneficial  development  and  healthy  growth  of 
Reform  Judaism.  Graetz's  ridiculing  remark, |  on  the 
first  Rabbinical  con\-ention  is  in    full    accord   with    his 


*Literaturblatt  Israelit  d.  19,  Jahrh.  1S46,  No.  37,  38,  40. 
tisraelit  d.  19.  Jhrh's  1846,  No.  3.  "Refornien  iin  Judentliuni." 
i"At  that  time  the  fashion  of  conventions  and  meetings  came  in 
vogue.  The  establishment  of  railroads  had  facilitated  travel  to 
larger  cities.  Thus  the  call  for  a  Rabbinical  convention  received 
attention."  Graetz'  "History  of  the  jev^s,"  XI.  page  560.  An  ex- 
cellent histriography.      The  railroads  did  it  all. 


SAMIKI.    IIOI.DHKIM.  215 

customary  unjust  conception  of  Reform -Judaism,  but 
will  hardly  influence  thoughtful  men.  While  it  was 
naturally  not  quite  possible  for  these  conventions  to 
solve  all  religious  problems,  they  have  done  much  to 
popularize  the  Jewish  Reform-movement,  to  stir  up  the 
wavering  and"  indifferent  Jews,  and  to  guide  progressive 
Congregations  in  doubtful  questions  of  religion.  They 
represented  the  Jewish  scholarship  and  were  attended 
by  the  pillars  of  progressive  Rabbinism.  That  the 
meetings  were  public  is  a  fact  worthy  of  notice.  Every 
member  of  the  convention  was  bound  to  introduce 
practically  the  results  of  the  convention  in  his  respect- 
ive Congregation.  The  debates  were  remarkable  for 
the  very  advanced  ideas  held  by  some  Rabbis,  who 
gained  courage  in  the  company  of  so  many  enthusiastic 
colleagues  and  felt  inspired  by  the  electrifying  power 
of  the  free  word  spoken  in  public.  It  was  not  yet 
time  to  formulate  a  "declaration  of  principles,"*  and 
attention  was  given  to  the  practical  questions  of  the 
day.  Th us  the  :\Iecklenburg  ''Synagogue-Ritual,"  com- 
posed by  Holdheim,  was  sanctioned  by  the  convention. 
The  resolutions  of  the  Paris  Sanhedrin  of  1807,  con- 
cerning marriage  and  divorce  were  adopted  and  espec- 
ially in  the  question  of  mixed  marriages,  a  more  ad- 
vanced position  was  assumed.  The  Sanhedrin  declared: 
"Marriages  between  Israelites  and  Christians  are  bind- 
ing and  valid  from  a  civil  point  of  view"  and  deemed  it 
necessary  to  add  "that  although  such  marriages  cannot 
be  invested  with  the  religious  forms,  they  shall  not  en- 
tail any  disciplinary  punishment,!  (Anathema).  This 
clause  was  simply  a  clever  evasion  of  the  main  issue, 
as  Napoleon's  question  w^as  entirely  different  from  the 
one   they    answered.       The    Braunschweig    conference 

♦See  Geiger's:  Sendschreiben  zur  Rabbinerversammhmg  in 
Braunschweig,  1S44,  Nachgelassene.  Schriften  I,  page  197. 

f'Hien  (ju'ils  ne  soient  pas  susceptibles  d'etre  reyetus  des  lornies 
relijiieuses,  ils  n'entrainerot  aucun  anathenie."  (A.  K.  Halphern:  Re- 
cueil  des  Lois,  Paris  1S51,  page  25).  (ieiger:  Nachgel.  vSchriften  li, 
page  239,  Dr.  Miel/.iner:  the  Jewish  Law  of  Marriage  and  Divorce, 
Cincinnati  i,SS4,  page  47-4S).  As  the  Cherein  liad  at  that  time  not 
the  least  authority  in  France,  this  declaration  was  nothing  but  a 
blind  and  was  made  for  effect. 


2l6  REI^ORMKI)   JUDAISM. 

maufuUy  and  decisively  declared  as  follows:  "The  in- 
termarriage of  Jews  and  Christians,  and  in  General  the 
intermarriage  of  Jews  with  adherents  of  any  of  the 
monotheistic  religions,  is  not  forbidden,*  provided  that 
the  parents  are  permitted  by  the  law  of  the  state  to 
bring  np  the  offspring  of  such  marriage  in  the  Jewish 
faith,  f  The  motion  of  Holdheim  to  appoint  a  commit- 
tee for  devising  timely  Reforms  of  the  Jewish  law  on 
marriage,  which  was  an  amendment  of  a  similar  mo- 
tion of  Jolowicz,  was  carried,  and  Herzfeld,  Geiger, 
Maier,  of  Stuttgart,  president  of  the  Conference,  Hold- 
heim and  Bodenheimer  were  chosen  members  of  this 
committee.  Bodenheimer' s  motion  that  the  Confer- 
ence protest  against  the  oath  More  Judaico,j  which  cast 
suspicion  on  the  trustworthiness  of  a  Jew,  was  also  car- 
ried. The  beneficial  result  of  this  protest  was  practi- 
cally shown  in  the  fact  that  soon  after  the  conference 
the  oath  More  Judaico  was  abolished  in  the  Duchy  of 
Braunschweig.  Holdheim' s  resolution  to  abolish  the 
prayer  "Ko  Nidre,  "on  account  of  the  many  false  conclu- 
sions drawn  from  it  concerning  the  sacredness  of  the 
Jewish  oath,  was  also  carried.  Committees  were  also 
appointed  on  Maier' s  resolution  to  consider  and  report 
the  needed  reform  of  the  prayer-book  and  liturgy,  and 
on  Dr.  Samuel  Hirsch's  motion  concerning  the  "re- 
vision or  abolition  of  numerous  dietary  and  Sabbath 
laws." 

Next  to  Geiger,  Holdheim   was  the   most  striking 
figure  in  the  conference.       An    eye-witness     praises  in 

*It  is  of  interest  to  know  that  it  was  Philippsohn  who  moved  this 
resolution.  Philippsohn  porposed  also  the  introduction  of  solemn 
Sunday-services  for  the  benefit  of  those  who  work  on  the  Sabbath- 
day.  (See  "Kley  Noch  ein  Wort  zur  Israelitischen  Reform  frage" 
Hamburg,  1S45,  page  26,  note.) 

tProtokolle  der  Rabbinerversmmlang  in  Braunschweig  1844, 
page  23. 

iLiterally  in  accord  with  Jewish  law.  A  Jew  was  not  permit- 
ted to  take  an  oath  except  in  the  Synagogue  in  presence  of  the 
Rabbi,  who  had  to  admonish  him  regarding  the  sacredness  of  the 
oath.  In  some  places  the  scrolls  of  the  law  were  taken  from  the  ark, 
during  the  solemn  admonition,  and  the  one  who  took  the  oath  had 
to  be  clad  in  the  garments  worn  on  the  Day  of  Atonement. 


SAMUEL    HOLDHEIM.  21") 

particular  his  modesty  and  kindness,  independence  and 
earnestness.  He  never  stubbornly  insisted  on  his  opin- 
ions, but  modified  them  and  stood  corrected  whenever 
the  occasion  demanded.  Hess,  Samuel  and  A.  Adler, 
Herzfeld  and  others  surprised  the  public  by  the  bold- 
ness of  their  advanced  views  on  prayer,  ceremonies, 
dogma  and  Talmud.  The  Conference  declared  unre- 
servedly, that  the  "right  of  living,  progressive  develop- 
ment is  deeply  rooted  in  the  Synagogue.''  Holdheim 
justlv  remarks  that  this  Conference  has  paved  the  way 
and  given  directions  for  all  similar  assemblies.* 

A  protest  from  seventy-seven  orthodox  and  con- 
servative Rabbis — their  number  was  later  swelled  to 
ii6 — against  the  resolutions  of  the  Braunschewig  Con- 
ference had  only  the  effect  ot  calling  greater  attention 
among  the  large  number  of  educated  Jews  to  the  Con- 
ference and  its  aims.  The  Conference  was  even  honored 
with  an  old-fashioned  Cherem.t 

A  foe  worthy  of  the  steel  of  such  champions  as 
Geiger  and  Holdheim  arose  in  the  Rabbinical  Con- 
ferences in  the  person  of  Zacharias  Fraukel.  He, 
like  a  shrewd  general,  gathered  around  himself  all  the 
reactionary  and  conservative  elements  of  Judaism,  who, 
while  opposed  to  Reform-Judaism,  were  ashamed  to 
sail  under  the  flag  of  uncompromising  orthodoxy  as 
represented  bv  Samson  Raphael  Hirscli  and  others. 
He  opened  wide  the  door  for  a  by  no  means  small  class 
of  people,  who,  vacillating  and  afraid  of  every  decisive 
step,  are  always  on  the  fence.  I  mean  the  so-called 
"Halben"  (half-hearted  men). 

It  cannot  be  denied  that  not  a  few  of  those  called 
in  the  Talmud  "Zabuim,"+  (literally  ^'colored"  but  de 
facto   hypocrites),   have  found  a  convenient   shelter  in 


*Israelit  d.  19.  Jhrh.  Literaturblatt,  1S46,  No.  20,  review  of  Herz- 
feld's   resolutions  on  the  Reform  of  the  Jewish  laws  of  marriage. 

+An  excommunication  was  hurled  against  the  Braunschweiger 
Rabbinerversammlung  by  the    Rabbi  Schreiber  of   Krakau,   Galicia. 

Jit  means,  "sail  under  different  colors."  A  pas.sage  in  the  Tal- 
mud reads  as  follows:  "Fear  not  the  Pharisees,  nor  the  Sadducees; 
we  know  them,  but  fear  the  'colored'  ones  who  act  like  Simri  and 
demand  reward  like  Pinehas." 


2l8  RKKORMHD   JUDAISM. 

the  party  led  by  F'rankel,  a  party  which  to-day  is  pow- 
erful ill  Germany  and  is  the  cause  of  the  decline  of 
Judaism  there.  Starting  from  the  basis  of  the  "Volks- 
bewusstsein,"  (sentiment  of  the  people),  claiming  that, 
whatever  is  still  living  in  the  consciousness  and  senti- 
ment of  the  people,  must  not  be  given  up,  Frankel, 
without  offering  proofs,  jumped  to  the  false  conclusion 
that  the  people  are  conservative.  He  said  that  as  soon 
as  the  people  reject  the  Hebrew  prayer,  they  must  be 
given  another  language  of  prayer,  even  though  the  He- 
brew prayer  were  recommended  by  the  earliest  teach- 
ers of  the  Mishna.  He  failed,  however,  to  prove  his 
bigoted  assertion  that  the  people  are  in  favor  of  the  old 
traditional  customs.  Judging  from  the  fact  that  with- 
in the  last  five  decades  the  Jews,  not  only  in  America 
but  even  in  Europe,  have  discarded  most  of  the  ceremo- 
nial laws,  every  unbiased  observer  must  come  to  the 
conclusion  that  the  sentiment  of  the  masses,  the 
''Volksbewusstsein,''  is  rather  opposed  to  the  conserva- 
•  tion  of  every  old  usage.  Frankel,  as  a  man  of  science, 
wielded  a  greater  influence  than  the  uncompromising 
and  fanatic  representatives  of  orthodoxy  in  Frankfort, 
Pjerlin  or  Vienna.  But  Frankel  was  half-hearted  in 
whatever  he  advocated,  whether  it  was  a  progressive 
or  retrogressive  measure.  Therefore  Geiger,  Hold- 
heim,  Hess  and  their  associates  who  wanted  essence 
and  not  semblance,  firm  principle  and  not  transient 
sentiment,  mercilessly  attacked  his  propositions,  which 
they  designated  as  lacking  in  firmness,  manliness,  con- 
sistency and  character,  and  in  which  they  saw  at- 
tempts at  introducing  a  hierarchy  into  Judaism. 

Frankel  attempted  to  usurp  the  role  of  the  public 
lawgiver,  censor  and  infallible  Pope.  He  acted  as  if 
no  one  who  differed  from  him  could  be  influenced  by 
pure  motives.  He  blamed  the  Conference,  which  he 
himself  had  not  attended,  for  having  held  their  meet- 
ings in  public,  which  criticism  was  in  full  accord  with 
his  lack  of  manliness  and  his  hierarchal  notions. 
Holdheim  published  a  strong  rejoinder  under  the  title  : 
"The  first   Rabbinical   Conference   and   Dr.  Frankel." 


SAMUEL    HOLDHEIM.  219 

True  to  his  method  in  controversy,  he  attacks  Frankel 
with  his  own  weapons.  He  shows  FrankePs  incon- 
sistencies in  the  most  glaring  light.  Frankel  claims 
on  the  one  hand,  that  the  "sentiment  of  the  people"  is 
the  sole  criterion  tor  the  jnstification  of  reforms,  yet  he 
accnses  the  Reform-Rabbis  of  Jesuitical  laxity,  as  soon 
as  they  yield  to  the  "sentiment  of  the  people"  and 
abolish  a  ceremony  which  has  lost  its  hold  on  this  very 
sentiment.*  Holdheim  condemns,  in  strong  terms, 
Franker s  dictatorial  attempt  to  call  a  halt  to  those 
who  go  further  than  he,  and  to  fasten  upon  them  im- 
pure motives.  What  right,  he  asks,  has  Frankel  to 
abolish  the  "Second  Holiday,"  the  "Meziza"t  after 
the  circumcision,  to  modify  mourning  customs,  to  per- 
mit the  eating  of  legumes  on  Passover  if  the  "senti- 
ment of  the  people"  has  to  be  considered  ?  If  Frankel 
considers  the  sentiment  of  the  ignorant,  the  reformers 
have  a  right  to  consider  that  of  the  intelligent  and  edu- 
cated people  whose  sentiments  run  in  another  chan- 
nel.: 

On  March  8,  1845,  an  appeal  to  the  "Second  Rab- 
binical Conference"  to  convene  July  15th  at  Frankfort- 
on-the-Main,  was  sent  out  by  a  committee,  at  the  head 
of  which  was  Dr.  Leopold  Stein.  In  the  meantime 
Holdheim  published  his  propositions  concerning  a  Re- 
form of  the  Jewish  laws  on  marriage,  and  his  studies 
on  the  character  of  the  Rabbinical  oath.  The  liturgi- 
cal and  ritual  question  took  up  almost  the  whole 
time  of  the  second  Conference.  The  attendance  was 
larger  than  it  was  at  Braunschweig,  and  several  Con- 
gregations sent  to  the  Conference  letters  of  congratula- 

*See  Frankel:  Ueber  Die  projektirte  RabbinerversainluiiK  i" 
the  "Monatsschrift  fuer  diereligioeseii  Inteiessen  <les  Judeiiths." 
Ijuni,  1844),  "Die  Rabbinerversamnihin^  in  Braunsch\vei.i;,  Novem- 
ber, 11844;  "Die  Symptonie  der  Zeit.,  (January,  1845). 

t"]Mezizah"  is  called  that  disj^usting  performance  after  the  cir- 
cumcision, when  the  Moliel  sucks  the  blood,  by  which  contagious 
diseases  are  often  imparted  to  the  poor,   suffering  child 

iSee  on  this  subject:  "The  First  Rabbinical  Conference  and  its 
Foes,"  by  Dr.  Maver,  President  of  the  Conference;  Frankel:  Letter 
to  Dr.  Mayer,  Stuttgart  and  Salomon:  "The  Rabbinical  Conference 
and  Its  Tendency,"  Hamburg,  1S45. 


2  20  RK FORMED   JUDAISM. 

tion,  expressing  hearty  sympathy  with  its  objects  and 
ideas.  The  Reforni-vSociety  of  Frankfort,  and  of  a 
siniihir  organization,  jnst  then  started  in  Breslan,  ex- 
pected of  the  Conference  more  than  it  conld  reasonably 
do;  inasmuch  as  it  was  the  main  purpose  of  the  Confer- 
ence to  influence  the  whole  community  of  Israel  in  the 
direction  of  Reform,  and  inasmuch  as  it  had  to  contend 
not  only  with  the  opposition  of  the  ultra-orthodoxy, 
but  also  with  that  of  Frankel  and  his  followers.  The 
Frankfort-Society  published  a  "third  circular  letter," 
(Drittes  Ruudschreiben).  The  "Breslau-Society" 
sent  an  address  accompanied  by  i68  signatures,  in 
which  they  asked  of  the  Conference  the  abbreviation  of 
the  prayers,  introduction  of  the  vernacular  and  revision 
of  the  Sabbath  laws.  The  Berlin  Reform-Society  was 
represented  by  three  delegates.  Dr.  S.  Stern,  A.  Bern- 
stein (Rebenstein)  and  Simion.  No  less  than  twenty- 
two  letters  were  addressed  to  the  Conference.  As  can  be 
seen  from  all  this,  the  Convention  at  Frankfort  had  to 
contend  with  greater  difficulties  than  that  held  at 
Braunschweig.  The  Conference  lasted  from  July  15th 
to  July  28th  and  had  eighteen  meetings,  six  of  which 
were  devoted  to  the  question  of  the  ritual,  especially 
the  language  of  prayer.  The  report  of  Dr.  Maier  on 
the  liturgy  was  in  the  main  accepted,  German  prayers 
and  hymns,  the  use  of  the  organ  during  divine  service 
were  not  only  permitted,  but  strongly  recommended. 
A  heated  discussion  took  place  on  the  question  of  the 
use  of  the  Hebrew  language  in  the  service,  which 
caused  the  withdrawal  of  Frankel  from  the  Conference. 
He  claimed  that  the  retention  of  the  Hebrew  in  the 
ritual  is  not  only  opportune  and  advisable,  but  neces- 
sary, legal  and  religious..  The  majority  however,  among 
whom  were  Geiger,  Kinhorn,  the  two  Adlers,  Hold- 
heim,  Salomon,  Auerbach,  Kahn  and  Maier,  declared 
that  the  Hebrew  language  as  the  language  of  prayer, 
is  neither  legally  nor  absolutely  necessary.  These 
Rabbis  added,  however,  that  inasmuch  as  Congrega- 
tions were  not  yet  ripe  for  a  total  abolition  of  the  He- 
brew in  the  worship,  it  is  opportune  as  an  accommoda- 


SAMIKI.    HOLDHKIM.  221 

tioii  of  the  Congregation  to  retain  for  the  present  cer- 
tain parts  of  the  Hebrew  service,  but  that  it  should  be 
best  to  introduce  a  strict  German  Ritual  as  soon  as  the 
Congregations  are  ripe  for  it.  Holdheini  stated  that 
the  Hebrew  language,  far  from  being  now  a  national 
bond  of  the  Jews,  is  at  present  rather  an  impediment 
and  check  to  the  development  of  our  religious  life. 
Were  Krankel  right,  then  the  Jewish  law  would  not 
have  permitted  us  to  pray  in  any  language  but  the 
Hebrew.  Adler  warned  the  people  not  to  be  guided  in 
such  important  questions  by  sentiment  but  by  truth. 
Talk  aboiit  the  holiness  of  the  Hebrew  language  I 
What  makes  a  language  holy  ?  Surely  not  the  form, 
but  its  essence.  A  hypocrite  and  liar  who  prays  in 
Hebrew  deescratcs  this  language,  and  he  who  expresses 
the  purest  and  noblest  sentiments  in  a  German  prayer 
sanctifies  that  language  by  its  spiritual  character.  The 
fear  that  our  Biblical  literature  would  vanish  from  our 
midst,  as  soon  as  Hebrew  ceases  to  be  the  language  of 
prayer,  is  idle.  The  works  of  Homer  and  Hesiod  are 
not  forgotten,  although  people  do  no  longer  pray  in 
Crreek.  It  is  not  the  language  which  immortalizes  a 
work  of  genius,  but  vice  versa.*  As  to  the  argument 
that  the  unity  of  Israel  would  be  imperilled  by  the 
abolition  of  the  Hebrew  Ritual,  he  must  answer  that  it 
is  not  the  common  language,  but  the  common  religion, 
the  common  confession  of  faith  which  truly  unites  the 
Israelites  all  over  the  globe.  But  there  are  weight}- 
reasons  for  the  introduction  of  the  vernacular  tongue 
in  the  divine  service.  It  would  do  away  with  that  lip- 
service  which  Isaiah  so  strongly  condemned.  It  would 
stimulate  the  reading  and  studying  of  the  Bible  in  the 
vernacular,  while  at  the  present  time  the  people  neg- 
lect the  study  of  the  Scripture  in  Hebrew  as  well  as  in 
Crcrman. 


*He  could  also  have  a(lde<l  that  the  Hihle  is  beinj^  studied  more 
/.ealously  auionvj  the  Christians,  though  they  do  not  pray  in  Hebrew, 
than  among  the  Jews,  who  do  pray  in  Hebrew.  Two  magazines  are 
published  by  .\mericau  Christians  for  the  purpose  of  fostering  the 
studv  of  Hebrew. 


222  REFORMED   JUDAISM. 

Frankel  withdrew  from  the  Conference  as  soon  as 
he  saw  himself  defeated  by  the  majority,  and  convoked 
a  Conference  of  his  own,  which  failed,  however,  to  ma- 
terialize. The  F'rankfort  Conference  recommended 
also  the  elimination  from  the  prayer-book  of  every  allu- 
sion to  a  political  INIessiah  and  to  the  sacrificial  cult. 
Some  minor  matters  on  the  abolition  of  Mikvah*  and 
other  laws  concerning  women,  reports  on  the  Sab- 
bath question,  on  a  home  prayer-book,  were  partly 
discussed,  partly  consigned  to  committees  for  the  next 
Conference. 

The  Third  Rabbinical  Conference  was  held  in 
Breslau,  July  13  tojuly  24, 1846.  Holdheim  at  that  time 
Rabbi  of  the  Berlin  Reform  Congregation  took  a  most 
radical  stand  on  the  Sabbath-question  and  declared  in 
favor  of  its  transfer  to  Sunda}-,  wherever  it  has  out- 
lived the  sphere  of  its  usefulness  and  has  succumbed  in 
the  struggle  against  the  demands  of  life.  He  advo- 
cated this  theory  on  the  principle  that  the  preservation 
of  the  Jewish  religion  is  of  far  greater  import  than  the 
claim  of  a  certain  day.  In  an  "Open  Letter"  on  the 
Third  Rabbinical  Conference,!  he  goes  so  far  as  to  re- 
proach the  Conference,  because  it  had  not  recommended 
a  transfer  of  the  Sabbath  wherever  such  a  radical 
change  was  identical  with  a  restoration  of  a  dignified 
and  impressive  celebration  of  divine  service. 

Quite  a  number  of  Holdheim' s  publications  were 
the  immediate  result  of  the  Rabbinical  Conference. 
"The  Oath  in  the  Old  Rabbinism";[;  was  published  by 
him  in  consequence  of  the  abolition  of  the  "Kol- 
Nidre-Prayer' ■  g  by  the  Conference  in  Braunschweig.  He 
stated,  in  this  article,  that  the  Rabbinical  conception 
cannot  be  fully  acquitted  of  the  reproach  that  by  its 
permission  to  annul  a  vov>-  or  an  oath  it  encourages,  to 


*"Mikvah'"  is  Hebrew,  and  means  a  ritual  bath. 

tisraelit  d.  19,  Jahrh's  1846,  No.  46-48. 

ilsr.  d.  19  Jahrh.  1844,  No.  35  and  No.  41. 

^Israelit  1844,  No.  47:  Kircheim's  reply  to  Dr.  Holdheim;  Isra- 
elit  1845  No.  2,  Holdheini's  answer  to  Einhprn;  Orient  1S45,  No.  it, 
Holdheim  against  Kircheim. 


SAAlUEL    HOLDHEIM.  223 

some  extent,  a  certain  unconscious  laxity  with  regard 
to  an  oath.  He  reproached  Frankel  with  having 
rather  concealed  than  uncovered  the  whole  truth  on 
the  subject  of  his  book,  "The  Oath  of  the  Jews." 
This  created  a  very  animated  controversy  between 
Holdheim,  Kinhorn, '  Kirchheim,  Frankel  and  Rappo- 
port.  P'rankel  and  Rappoport  called  him  the  worst 
names  and  represented  him  as  a  bitter  enemy  of  the 
Jews,  as  a  malicious  slanderer  and  spiteful  defamer  of 
Israel. 

Rappoport  even  insinuated  that  all  Holdheim 
aimed  at  was  the  abolition  of  the  Kol-Nidre- Prayer  in 
his  Congregation  in  Schwerin,  while  it  was  (^e  facto 
abolished  long  before  the  publication  of  Holdheim' s 
articles  on  the  oath  of  the  Jews.  Holdheim  justly  re- 
marks that  an  attack  on  the  Talmud  must  not 
necessarily  be  prompted  by  hatred  against  Judaism, 
but  that  an  impartial,  unbiased  criticism  of  the  Tal- 
mud can,  in  no  way,  affect  the  morality  of  the  Jews. 

Holdheim' s  "Propositions  for  a  Timely  Reform  of 
the  Jewish  Laws  on  Marriage,"  (Schwerin,  1845), were 
laid  before  the  "Second  Rabbinical  Conference."  They 
contain  ideas  similar  to  those  expressed  in  his 
"Autonomy."  He  claims  that  marriage  and  divorce 
are  simply  civil  acts  from  the  Jewish  point  of  view  and 
therefore  badly  in  need  of  a  reformation.  He  pleads 
for  the  abolition  of  Chalizah,  which  has  no  meaning 
for  our  times.  He  discussed  the  same  important  sub- 
ject on  the  occasion  of  the  Third  Rabbinical  Conference 
with  regard  to  Herzfeld's  propositions.*  He  criticises 
Herzfeld's  proposition  that  the  Kohanim  (priests) 
.should  no  longer  be  prohibited  from  marrying  a 
divorced  w^oman,  but  that  they  should  be  bound  to 
marry  women  of  good  moral  reputation.!  Every 
privilege  of  a  special  priesthood  ought  to  cease.  Mar- 
riages forbidden  to  the  priests  should  be  forbidden  to 
all  Israel  or  not  at  all. 


♦Israelit  d.  19  Jahrhhunderts,  1846,  No.  20-21. 
tProtokolleder    Zweiten    RabbinerversammluuK.    page  334-34'^- 
vSee  Talmud  Sabbath,  33,Maimonides  Hichoth  Talmud  Thorah,  I,  31 


224  REFORM  l-:i)   J  r  DA  ISM. 

With  ret(ard  to  S.  Adler's  Hebrew  essay  on  the 
position  of  woman  in  Jndaism,  Holdheini  pnblished 
"The  Religions  Position  of  Woman  in  Tahnndical 
Jndaism,"  (Schwerin,  1846).  He  cannot  agree  with 
Adler,  that  the  Tahnnd  prohibits  woman  on  acconnt 
of  her  lack  of  earnestness  from  taking  part  in  religious 
worship.  Women  were  placed  in  the  same  category 
with  slaves,  deaf-mutes  and  little  children.*  They 
were  even  excluded  from  reading  the  Shmah  on  Sab- 
bath-and  Holidays.  Adler  is  right  in  declaring  that 
women  are  entitled  to  complete  a  quornmf  for  the 
divine  service,  but  it  is  vain  endeavor  to  try  to  find 
this  artificially  in  the  Talmud.  Not  even  Adler's 
great  Tahnndical  scholarship  could  succeed  in  proving' 
this,  simply  because  it  is  impossible  to  find  our  modern 
religious  sentiments  and  consciousness  in  the    Talmud. 

Another  important  publication  is  Holdheim's: 
"The  Principles  of  a  Ritual,  in  Harmony  with  the 
Present  Religious  Consciousness.];  In  ^lay  of  the  same 
year  he  was  asked  by  the  Congregation  of  Toeplitz, 
Bohemia,  concerning  his  views  on  the  abolition  of  the 
Second  Holiday.  It  is  needless  to  say  that  he  declared 
in  favor  of  the  Reform. 

In  the  meantime  the  Reform-IVIovement  entered  a 
quarter  from  which  it  had  been  forcibly  banished  two 
decades  before  by  the  order  of  the  government,  I  mean 
Berlin,  where  Mendelssohn,  Friedleander,  Jacobsohn 
and  Zunz  had  labored.  Since  the  enforced  closing  of 
the  Jacobsohn  Temple  in  1823  by  authority  of  King 
Frederic  William  III,  Jewish  orthodoxy  in  Berlin  has 
had  full  sway,  because  it  was  justly  regarded  by  the 
Christian  "pietistic"  party  as  the  best  ally  in  its  prose- 
lytizing schemes.   Even  to-day,  in  this  free  country  the 

*Seemy  article:  "The  Schulchan-Aruch  and  Rabbinical  Law  on 
the  Position  of  Women,"  Jewish  Reformer,  1886,  New  York,  No.  15, 
reprinted  in  the  "Jewish  Spectator." 

tTen  men  constitute  a  quorum  in  a  Synagogue  (iVImjan),  but 
even  10,000  ladies  according  to  Schulchah-Aruch  cannot  form  a 
quorum. 

Jlsraelit  d.  19,  Jhrh's  1846,  No.  8-13,  24-31. 


SAMria.     IIOLDHKIM.  225 

missionarv-fiends,  mainly  recruitinj^  themselves  from 
Russian-Polish  Jews,  and  the  conversionists  do  all  their 
business  in  the  Russian- Polish  Jewish  Ghettos  of  New 
York,  Philadelphia,  Baltimore,  Chicago  and  other  large 
cities.  There  existed  in  Berlin,  so  far  as  Judaism  was 
concerned, only  uncompromising  orthodoxy  and  indiffer- 
ence. With  the  ascendency  to  the  throne  of  Frederic 
William  \\\  a  more  liberal  .spirit  made  its  entrance 
into  Berlin.  This  fact  was  proven  by  the  victory  ot 
Geiger  in  Breslau  against  Tiktin  and  other  enemies  of 
progress,  who  tried  their  utmost  to  influence  the  gov- 
ernment against  the  P'rankfort  Reformer.  Naturally 
the  progressive  element  in  Berlin  considered  the  mo- 
ment opportune  for  action.  Even  the  administration 
of  the  Berlin  Congregation  made  the  attempt  to  .secure 
for  the  Rabbinate  a  man  of  modern  education  in  the 
person  of  Dr.  Zacharias  Frankel,  Chief-Rabbi  of 
Dresden.  But  Frankel  did  not  accept  the  call,  be- 
cause he  wanted  to  be  Chief-Rabbi  with  full  power  to 
act  in  all  things  pertaining  to  the  spiritual  affairs  of  the 
Congregation.  Thus  Dr.  Michael  vSachs,  of  Glogau, 
preacher  in  Prague,  was  called  to  Berlin,  not  as  Rabbi 
but  as  "Rabbinate- Assessor."  He  could  drown  the  audi- 
ence in  a  vast  sea  of  flowery  phrases,  never  ending  per- 
iods, and  romantic,  mystic  effusions.  His  Talmudic- 
al-Rabbiuical  knowledge  was,  however,  limited. 
Sachs  proved  a  fanatic  of  the  w^orst  type  against  Jewish 
Reform  and  Reformers,  .so  much  so  that  his  too  marked 
zeal  was  looked  upon  by  many  Reformers  as  artificial 
and  not  quite  sincere.  His  was  a  romantic  nature;  his 
eye  was  dimmed  by  the  mist  of  mystic  illusions  and  there- 
fore blind  to  the  requirements  of  the  new  age.  He  could 
have  done  great  things  in  Berlin  had  he  lived  less  in 
the  past  and  more  in  the  practical  present.*  The  fact 
is,  that  the  election  of  i\I.  Sachs  by  the  Berlin  Congre- 
gation did  not  prove  a  fortunate  acquisition,  for  the 
conflict  within  the  Congregation,  instead  of  decreasing, 
extended    in    intensity.        The     progressive    element, 


*See  niv  Graetz's  Geschichtsbaueri;  Berlin,  1881,  page  84-8S. 


226  KKFORMKD   JUDAISM. 

which  was  utterly  ignored  in  the  whole  affair,  pro- 
tested to  no  avail  against  the  hasty  election.*  Of  what 
benefit  was  the  sermon  to  them  if  it  was  used  as  a 
weajion  against  progress  and  Reform?  The  same  or- 
thodoxy which  triumphantly  had  pointed  to  the  cabi- 
net-ordinance of  1823  prohibiting  the  Jewish  sermon  in 
pure  German,  found  all  of  a  sudden  in  Sachs  their 
mouthpiece.  The  (rerman  seimon  which  so  long  had 
been  condemned  as  a  Reform,  was  taken  in  the  service 
of  orthodoxy  against  Reform  and  Reformers.  All 
gushes  of  verbosity,  all  the  tinsel  of  glittering  plati- 
tudes, all  outbursts  of  .sentimentality,  all  the  ballast  of 
Rabbinical  quotations  could  not  conceal  the  fact  that 
the  prayers  were  recited  without  feeling,  thought  and 
sentiment,  and  that  the  pulpit  did  not  even  attempt  to 
become  a  power  for  good  in  the  cause  of  progress  and 
enlightenment. 

The  worship  in  the  Synagogue,  the  system  of 
education  of  the  young,  .so  far  as  Judaism  was  con- 
cerned, was  worse  in  the  large  Jewish  community  of 
Berlin  than  in  the  smallest  provincial  town  of  Bavaria, 
Wuertemberg,  Hessen  or  Baden. 

In  consequence  of  this  sad  state  of  affairs  several 
influential  heads  of  families  in  Berlin  resolved  to  form 
a  society  of  their  own  and  to  devise  ways  and  means 
towards  the  realization  of  their  hopes  of  perpetuating 
Judaism  in  its  es.sential  purity  among  their  children. 
Dr.  Siegmund  Stern  delivered  a  course  of  lectures,! 
which  electrified  the  large  audiences  and  filled  them 
with  new  enthusiasm  for  Judaism  and  its  glorious 
future.  These  lectures  created  a  profound  sensation, 
not  because  of  their  originality  of  ideas, — for  the  ideas 
were  not  new, — much  less  because  of  the  deep  scholar- 

*The  election  of  preacher  took  place  in  accord  with  an  old  retju- 
lation  of  1750  and  was  contested.  No  less  than  two  hundred  of  the 
most  prominent  and  influential  members  of  the  Congregation  have 
signed  a  document,  which  energetically  pointed  out  the  conse- 
quences of  this  step. 

tSee  two  volumes  of  these  lectures  on:  "The  Religion  , of  Juda- 
ism" and  "The  Task  of  Judaism"  (Die  Mission  des  Judenthums," 
and  "Die  Aufgabe  des  Judenthum's,"  Berlin,   1845-46, 


SAMUKI.    HOI.nHKIM.  22/ 

ship  contained  tlicrein,  but  on  account  of  the  popular 
attractive  style,  the  wonderful  delivery  with  which 
Stern  presented  to  the  people  the  ideas,  sentiments, 
thoughts  and  feelings  which  so  fully  and  fittingly  ex- 
pressed their  own  convictions.  The  success  of  those 
lectures  is  mainly  due  to  the  time  of  their  delivery,  and 
to  their  appeal  to  that  which  moved  and  filled  the 
heart  of  the  audience.  ''Worte,  die  vom  Herzen 
kommen,  gehcn  zum  Herzen."  They  have  reawakened 
the  pride  of  the  Jews  in  their  glorious  past  and 
future  and  filled  them  with  new  enthusiasm  for  the 
sublime  mission  of  Judaism.  Religion  and  life,  said 
Stern,  are  not,  cannot  and  must  not  be  in  conflict,  and 
a  religion  not  in  harmony  with  the  demands  of  life  is 
not  religion,  but  pietism.  This  conflict  is  only  ap- 
parent, not  real.  Judaism  does  not  reject  the  justifia- 
ble and  urgent  claims  of  the  progressive  age,  but  ap- 
preciates and  recognizes  them.  Reform  is  aggressive 
against  those  only  who  try  to  conceal  the  existing  con- 
flict between  the  present  and  past  religious  conception 
ot  Judaism.  We  have  to  come  out  openly  and  boldly 
before  our  co-religionists  with  our  sentiments,  feelings, 
opinions,  wants  and  urgent  demands.  Aside  from  these 
lectures.  Stern  published  essays:  "Judaism  as  an 
i^lement  of  the  State-Organism,"  and,  ''The  Present 
Movement  in  Judaism,  its  Justification  and  its  Signifi- 
cance."* 

Stern's  lectures  were  cc^ncluded  on  February  15th, 
1S45,  and  in  the  beginning  of  March  meetings  were 
held  for  the  purpose  of  forming  a  "Religious  Associa- 
tion" on  the  basis  outlined  by  vStern.  A  committee  of 
three  was  appointed  to  formulate  an  ".Vppeal  to  our 
rierman  co-religionists,"  in  which  the  tendencies  of 
the  new  association  should  be  clearly  defined.  Stern 
and  Holdheim  give  Bernstein  due  credit  for  having 
greatly  contributed  towards  making  the  "appeal" 
largely  instrumental  in  bringing  about  the  wonderful 
success  attending  the  same.    The  appeal  was  published 


*See  Freund's  Monatsschrifl;  Berlin  1S45. 


228  KKh(3RMKn   JUDAISM. 

April  2,  i»S45,  and  axoidcd  the  fatal  mistake  of  the 
"Frankfort  l'ro<^rani"  by  layin^^  the  main  stress  on 
])ositive  conviction,  religions  fervor  and  entlinsiasm. 
The  appeal  was  signed  by  thirty  prominent  Israelites 
of  Berlin.  No  less  than  twelve  of  them  were  Doctors  of 
medicine  or  of  philosophy,  a  title  which  in  Germany 
is  indeed  a  proof  of  superior  knowledge  and  higher 
education. 

The  appeal  gives  a  graphic  descrii:)tion  of  the 
existing  conflict  between  inner  religion  and  the  out- 
ward  form  of  its  representation.  It  says:  The  conse- 
quences of  this  deplorable  state  are:  Skepticism,  in- 
difference, pain  and  fear  lest  the  rising  generation 
should  throw  away  both  the  shell  and  the  kernel,  the 
husk  and  the  fruit.  It  is  now  high  time  for  action. 
Before  it  is  too  late,  steps  must  be  taken  to  save  the 
essential  and  important  parts  of  Judaism  at  the  ex- 
pense of  its  dead,  antiquated  and  superfluous  forms 
and  ceremonies.  We  yearn  for  a  larger  faith,  we 
yearn  for  Judaism,  we  yearn  for  positive  religion.  We 
cling  firmly  to  the  spirit  of  the  sacred  Scripture.  We 
cling  firmly  to  the  conviction,  that  Judaism  will  be- 
come the  future  religion  of  mankind.  But  we  want  to 
destroy  the  citadel  of  the  dead  letter,  we  do  not  want 
to  pray  for  an  earthly  Messianic  Kingdom,  we  do  not 
care  to  observe  forms  which  belong  to  the  dead  past. 
Imbued  with  the  sacred  essence  of  our  religion  we  can- 
not maintain  it  in  its  inherited  form,  much  less  be- 
queath it  to  our  posterity.  And  thus  placed  between 
the  graves  of  our  fathers  and  the  cradles  of  our 
children,  we  cannot  be  deaf  to  the  voice  of  the  age 
calling  upon  us,  the  last  ones  of  a  great  heritage,  to  be 
the  first  ones  who  shall  lay  the  foundation  for  a  new 
structure  for  us  and  for  our  generations  yet  to  come. 
We  advocate  no  secession,  no  breaking  away,  from  the 
Jewish  Community  at  large,  no  schism,  no  split,  but 
unity  is  our  motto.  We  call  upon  all  those  who  think 
as  we  do  to  unite  with  us  in  truthfulness,  in  persever- 
ance in  our  struggle,  and  in  fidelity  to  ourselves." 


SAMn-.i.  Hoi.DHF.ni.  229 

This  appeal  could  not  fail  to  create  a  great  sensa- 
tion in  modern  Israel,  not  only  in  I^erlin,  but  wherever 
the  Ik-rlin  papers  were  read.  Six  months  after  its  ap- 
pearance no  less  than  fifty-one  Jewish  organizations  of 
Germany  had  given  their  joyful  consent  to  the  declara- 
tions, and  manv  Rabbis  and  Jewish  scholars  had  ex- 
pressed their  appreciation  of  and  full  sympathy  with 
the  movement.  The  manifesto  fell  like  a  bombshell 
into  the  camp  of  the  romantic-orthodox  school,  which 
was  suddenly  made  to  realize  that  it  did  not  control 
the  field  in  the  capital  of  Prussia.  The  fact  that  the 
movement  for  a  thorough  Reform  originated  within 
the  Jewish  Congregation  of  l>erlin,  and  was  backed  by 
the  best  representatives  of  Jewish  culnre,  naturally 
caused  great  consternation  among  the  open  and  secret 
enemies  of  Refonn.  For  the  first  time  substantial 
proof  was  offered,  that  the  ideas  of  progressive  Rab- 
binism*  were  shared  by  the  intelligent  and  cultured 
members  of  Jewish  Congregations  in  Germany.  The 
manifesto  and  its  effect  was  a  blow  to  Frankel  and  his 
consorts,  who  sneeringly  exclaimed  that  the  "re- 
ligious consciousness  of  the  people"  (Volksbewust.sein) 
was  decidedly  against  Reform. 

Quite  a  number  of  Congregations  and  individuals 
had  joined  the  Berlin  movement,  and  even  Conferences 
of  deputies  preparatory  to  a  Synod  were  held.  The 
new  Congregation  increased  rapidly,  so  that  in  a  short 
time  it  numbered  in  Berlin  alone  two  thousand  souls. 
The  second  day  of  April,  1845,  .saw  the  foundation  of 
the  ''Reformgeno-ssenschaft."  Jnne  4,  1845,  it  was 
resolved  to  compile  a  temporary  prayer-book  for  the 
approaching  Holidays,  and  in  a  short  time  Stern, 
Bernstein,  Simion  and  Lesser  accomplished  this  work 
with  great  credit  to  themselves.  The  effect  ot  the 
first  service  was  .so  overwhelming,  that  it  was  resolved 
to  have  instead  of  a  temporary  a  regular  divine  service, 
which  resolution  was  carried  into  effect   April  2,    1846. 

*Geijier,  Holdheiin,    Einhorn,   Samuel    Hirsch, Samuel   and    A. 
Adler,   Hess,  Wechsler  and  others. 


230  RKKOK.MKl)   JUDAISM. 

Dr.  Stern's  impressive  recitation  of  the  prayers,  the 
music  under  the  direction  of  Professor  Julius  Stern, 
the  excellent  organ,  the  inspiring  sermons  of  visiting 
Rabbis  tended  to  create  enthusiasm  for  Judaism,  not 
only  among  the  members  of  the  new  Congregation, 
but  among  the  visitors,  many  of  whom  attended  the 
services  only  from  curiosity.  The  service  was  in  the 
main  in  German.  Very  few  Hebrew  sentences*  were 
in  use.  In  sentiment,  thought  and  feeling  the  wor- 
ship was  thoroughly  Jewish,  though  not  Palestinian. 
The  uncovering  of  the  head  during  prayer  created 
more  opposition  at  the  beginning  than  all  the  other 
Reforms.  The  Reader  recited  the  prayers  in  an 
oratorical  form  without  any  melody,  the  choir,  com- 
posed of  men  and  women,  executed  the  singing  part. 
Geiger,  Samuel  Hirsch,t  Gotthold  Salomon  and  Frank- 
furter took  active  part  in  the  arrangement  of  the  new 
prayer-book.  All  prayers  expressing  the  hope  of  a  re- 
turn to  Jerusalem,  the  restoration  of  the  sacrificial 
rites,  and  the  transfer  of  the  merits  of  the  ancestors  to 
posterity  were  omitted.  The  spirit  of  sacrifice,  which 
is  so  strong  in  modern  Israel,  and  the  priesthood  of  all 
Israelites  found  emphasis  in  the  prayer-book.  Israel's 
mission  among  the  nations  was  forcibly  expressed,  as 
was  the  idea  of  the  Messiah  in  its  historical  significance 
in  accord  with  the  prophetical  conception  of  the 
Messianic  age.  Instead  of  lamenting  the  fall  of  Jerusa- 
lem a  Thanksgiving-prayer  was  substituted  expressive 
of  the  sublime  mission  with  which  Israel  was  entrusted. 
During  the  Holidays  Dr.  Philippsohn,]  of  Magdeburg, 
delivered  the  sermons,  six  in  number.  The  effect  of 
the  solemn  service  silenced  all  opposition  and  hostility. 
The    future    of    the    Congregation    was    safe     and    the 

*Shniah,  Kaclosh  and  a  few  more. 

tin  a  conversation  held  with  him  December,  188S,  in  Chicago,  he 
informed  me,  that  the  resolntion  passed  by  the  Reform  Genossen- 
schaft  to  worship  with  uncovered  head  is  due  to  his  work.  I  refer 
to  my  articles  in  the  "Jewish    Reformer,"  1S86,  on  this  subject. 

iPhilippsohn  was  in  those  days  more  radical  than  in  later  y  ears. 
He  was  in  1S46  in  favor  of  Sunday-services, 


SAMi'i-;].  iioi.DHiaM.  231 

Minister  of  Prussia  Kichlioni    tVlL    so    friendly    inclined 
towards  it  tluit  no  danger  threatened  from  that  side. 

On  the  2nd  of  April,  1S46,  a  pernument  service  was 
instituted  in  a  hall  with  a  seatin.t;  capacity  of  more  than 
one  thousand  persons,  and  solemnly  dedicated  by 
Holdheim,  whose  sermon  was  publislied.  (Berlin, 
1846,  Behr).  Holdheim  dwelt  on  the  passaj^e  of  the 
first  appeal:  "We  yearn  for  a  laroer  faitii,  we  yearn  for 
Judaism,  we  yearn  for  i)rotjressive  religion/' 

The  Reform  Congregation  tried  hard  to  induce 
(reiger  to  accept  the  position  of  Rabbi.  But  he  an- 
swered that  he  would  not  be  the  Rabbi  of  a  part  of  the 
Jewish  community.  In  accord  with  a  resolution  of 
September  10,  1846,  Holdheim  was  called  as  Rabbi 
of  the  Berlin  Reform -Congregation,  and  he  accepted. 
Thus  Holdheim  left  a  position  in  a  state  where  Juda- 
ism enjoyed  the  same  official  orivilegesas  did  Christian- 
ity. He  gave  up  a  position  of  "Laud-Rabbi"  which 
was  paramount  to  that  of  a  Bishop  in  the  Church,  and 
which  was  duly  recognized  by  the  government.  When 
we  bear  in  mind  that  in  exchange  he  accepted  a  posi- 
tion in  a  society  which  had  not  even  the  privileges  of 
an  average  Jewish  Congregation,  which  was  merely 
tolerated,  and  was  looked  upon  with  suspicion  and  dis- 
trust from  all  sides,  we  cannot  help  admiring  his 
courage,  firm  principles  and  great  self-confidence. 

At  this  juncture  it  is  desirable  to  point  out  the  most 
distinguishing  characteristic  of  the  Ik-rlin  Reform-Con- 
gregation, a  characteristic  which  no  doubt  was  the 
cau.se  of  so  little  imitation  outside  of  Berlin.  This  is 
its  pcsition  on  the  Sabbath  question,  in  which  Hold- 
heim had  no  part.  The  question  of  vSundav  services 
had  been  settled  in  that  Congregation  long  befo're 
Holdheim  took  charge  of  the  Congregation,  and  Hold- 
heim did  not  like  the  idea  of  abolishing  the  Sabbath 
.services.  He  expressed  himself  on  this  subject  as  fol- 
lows: "Concerning  the  Sabbath  service,  the  i)rophecv 
of  Dr.  Bressler,  that  it  would  not  be  able  to  maintain 
itself  and  that  the   Sunday  would   be   its  heir,  has  also 


2-^2  RKKORMKI)   JIDAISM. 

been  fulfilled.''*  In  the  Third  Rabbinical  Conference 
in  Breslau  (1846),  Holdheini  had  favored  the  idea  of  a 
transfer  of  the  Sabbath,  where  it  is  necessary  for 
the  sake  of  saving  our  religion  from  certain  de- 
struction.! His  speech  at  the  Conference  on  the 
Sabbath  question  created  a  great  sensation.  He  said: 
"The  main  idea  of  the  Mosaic  Sabbath  is  the  word 
'shavath,'  i.  e.  rest.       *  *  *     The  public  sacri- 

fice on  the  Sabbath  was  double  as  large  as  that  of 
every  day.  Beyond  this  the  law  knows  of  no  other  w^ay 
of  celebrating  the  Sabbath.  But  rest  is  strongly  urged, 
and  to  labor  on  this  day  is  most  severely  prohibit- 
ed.^ Even  apparently  necessary  and  insignificant 
labors  like  the  gathering  of  mannah,  and  the  making 
of  fire  were  forbidden." 

He  then  shows  that  the  Mosaic  law  does  not  enjoin 
the  celebration  of  the  Sabbath  by  divine  service.  It 
was  onlv  in  the  later  course  of  historical  development, 
in  the  prophetical,  and  more  so  in  the  Talmudical 
period,  that  aside  from  the  negative  side  of  the  Sab- 
bath by  rest,  a  positive,  active  celebration,  consisting 
of  the  reading  of  the  Scripture  and  of  divine  worship, 
was  introduced.  Hence  from  the  Mosaic  point  of  view 
rest  on  the  Sabbath  was  indeed  a  confession  of  Judaism, 
and  the  desecration  of  the  Sabbath  by  labor  was  para- 
mount to  denial  by  act  of  the  fundamental  doctrines  of 
the  Jewish  faith.  §    Now  our  modern  age,  he  continues. 


*Holdheim:  "Histor}-  of  the  Jewish  Reform-Congregation  of 
Berlin;"  (Berlin,  1S57,  page  180). 

tProtokoUe  dei  Rabbinerversannnlung  in  Breslau  i846,page  159- 
73;  See  also  Holdheim's  "Predigten  Ueber  die  Juedische  Religion," 
Berlin,  1853,  Vol.  I,  page  277. 

iExodus  XXXI,  14-15;  Numbers  XV,  32-36. 

§Exod.  XX,  8-ir;  Gen.  XI,  2-3.  Exod.  XXXl,  12-17;  Levit.  XIV, 
3-4;  Ezech.XX.  16-20;  XXlll  36-39.  Three  reasons:  i,  God  as  Crea- 
tor of  the  world:  2,  God's  Covenant  with  Israel:  3,  Redemption  from 
slavery  of  Egypt,  are  given  for  The  Sabbath  observance.  Accord- 
ing to  this  tile  Jews  of  America  have  given  up  long  ago  the  Sabbath. 
And  the  so-called  "Conservatives"  are  no  better  in  this  respect  than 
the  Reformers.  These  are  and  remain  stubborn  facts.  See  Dr.  Sam- 
uel Hirsch's  telling  answer  to  the  U.  A.  II.  C,  to  the  question  as  to 
what  could  be  rlone  towards  arousing  interest  in  American  Judaism. 
(Report  of  U.  A.  II.  C,  1886,  page  T026). 


SAMri-;!.   IK  )i.i»i(i' iM.  233 

docs  not  share  this  view.  The  Israelite  of  our  (hi\- 
who  works  on  the  Sabliath,  does  1)\'  no  means  den)-  the 
truth  of  his  religion.  Were  this  the  case,  then  the 
great  niajorit)'  of  the  Jews  in  large  cities  would  ])e  her- 
etics. The  celebration  of  the  Sabbath  b\-  mere  rest 
from  labor,  as  Mosaism  will  have  it,  does  not  convey  to 
us  the  true  idea  of  the  Sabbath.  For  mere  idle  rest  on 
the  Sal)l)ath  cannot  lift  us  u])  religioush'  or  morallv- 
Rest  per  se  is  for  us  only  the  means  and  condition  for  a 
celebration  of  the  Sabbath  by  a  spiritual  elevation. 
Now  as  to  the  question  what  kind  of  labor  is  to"  be  pro- 
hibited on  the  Sabbath,  the  answer  is  at  hand.  While 
from  the  l^iblical  point  of  view  every  labor  disturbing 
the  Sabbath-rest  is  prohibited,  we  from  our  point  of 
view  ought  to  prohibit  every  work  which  disturbs  the 
Sabbath  celebration.  The  Rabbinical  Conference  of 
Frankfort  has  given  up  the  sacrificial  worship,  by  elim- 
inating every  allusion  to  sacrifice  from  the  prayer-book. 
In  doing  this  the  Conference  has  placed  the  higher  con- 
ception of  prayer  above  the  outward  symbols  of  bloody 
sacrifices.  Has  the  Conference  thus  placed  itself  in  op- 
position to  the  Bible  ?  No.  It  simply  maintains  the 
view  of  a  historical  development.  I  also  am  not  afraid 
to  come  before  you  with  the  expression  of  the  last  con- 
sequences of  my  opinion,  although  I  shall  not  put  it  in 
the  shape  of  a  motion.  I  know^  full  well  that  the  large 
majority  of  the  Jews  will  repudiate  my  words  with  in- 
dignation. But  truth  and  conviction  have  a  right  to 
be  heard  in  our  convention.  All  our  endeavors  toward 
the  restoration  of  a  worthy  celebration  of  the  Sabbath 
are,  alas,  in  vain,  and  there  exists  no  thorough  reme- 
dy, to  harmonize  the  conflict  between  the  celebration 
of  the  Sabbath  and  the  demands  of  civil  life,  except  the 
tran.sfer  of  the  Sabbath  to  a  civil  day.  I  protest  against 
any  concession  to  Christianity  which  might  be  inferred 
from  this.  I  have  only  in  view  the  possibility  of  a  dig- 
nified celebration  of  the  Sabbath.  The  wounds  from 
which  the  religious  life  suffers,  cut  deep  into  the  heart 
of  each  of  us,  and  we  will  stand  in  need  of  good  council 


234  RKKORMKD   JUDAISM. 

and  advice  until  the  time  shall  have  arrived  which  will 
pronounce  the  only  possible  remedy." 

Characteristic  is  Holdheim's  argumentation  on 
this  e^uestion  from  the  basis  of  the  Talmud.  Accord- 
ing to  the  Rabbis  of  old,  the  Sabbath  laws  have  to 
yield  wherever  and  whenever  a  hunuui  life  is  in  dan- 
ger. Now,  argues  he,  inasmuch  as  the  Sabbath 
is  defeated  in  the  great  struggle  against  modern  life, 
the  duty  of  self-preservation  imperatively  demands  its 
transfer  to  another  day,  in  order  to  save  it  from 
certain  death.  He  claims  that  only  they  who  observe 
the  Sabbath  are  justified  in  their  protest  against  the 
transfer  of  the  Sabbath,  because  for  them  religion  is  not 
imperilled,  inasmuch  as  the  Sabbath  conies  out  a  vic- 
tor in  its  battle  with  life.  Those  not  celebrating  the 
Sabbath  are  wrong  in  their  opposition  to  a  transfer, 
because  for  them  religion  is  in  danger.  They  de  facto 
abolished  the  Sabbath,  they  do  negatively,  what  the 
friends  of  the  transfer  are  doing,  namely:  They  do  not 
observe  the  historical  Sabbath.  But  they  have  to  do 
some  positive  act,  provided  they  do  not  want  to  be  ut- 
terly estranged  from  our  religion.  He  proves  from  ex- 
amples of  Jewish  history  that  such  transfers  had 
been  made  without  the  least  harm  to  religion,  as  in  the 
case  of  the  Passah-sacrifice  in  the  interest  of  those  who 
were  unclean  or  in  a  far  country.  The  Sabbathical 
)ear  and  the  year  of  Jubilee,  which  were  based  on  the 
Sabbath  idea,  have  not  been  celebrated  in  the  last  two 
thousand  years.  Yet  this  has  done  no  harm  to  Juda- 
ism. While  in  this  address  he  still  maintains  that 
"the  Sabbath  has  a  determining  influence  on  the  pre- 
.servation  of  religion,"  he  goes  a  step  further  in  his 
sermons  published  in  1852  and  1853,  in  which  he  treats 
the  Sabbath  as  a  "ceremony  and  institution"  like  other 
ceremonies  and  institutions,  which  are  subject  to 
change  as  soon  as  they  do  not  fulfill  their  task  and  mis- 
sion. "Judaism  is  not  embodied  in  the  Sabbath.  The 
vSabbath  is  a  ceremony,  an  institution,  one  of  tlie  many 
ways  leading  to  the  aim  of  sanctity,  but  it  is  neither 
the  onlv  wav  nor  the  aim  itself.        *  *  *        The 


vSAMlKL    HOLDHKIM.  235 

embodiment  ot'Jiuiaism  is  solely  and  merely  its  ethical 
law.  The  precept:  Holy  ye  shall  be,  for  holy  am  I 
the   Eternal,  your  God.  *  *         Wc    see   in    the 

Sabbath    a    dav    for  our   self-sanctification,    but  by  no 
means    the    svmbol    and   sign    of    our    covenant    with 
Cxod.  *  *  The  celebration  of  the. .seventh 

day  historically  handed  down  to  us  is  in  conflict  with 
all  the  relations  of  our  civil  life.  ^  Were  Judaism  em- 
bodied in  the  Sabbath,  then  we  would  have  to  .sacrifice 
our  life  for  that  day.  But  this  is  not  the  case  accord- 
ing to  our  conviction.  *  *  The  Sabbath  is 
not  the  body  of  Judaism,  without  which  it  can  not  live. 
It  is  one  of  the  many  institutions  which  have  under- 
"fone  a  chany-e  in  the  course  of  time.  *  * 
Temple,  sacrificial  and  sacerdotal  .service  stood  at  one 
time  higher  than  the  Sabbath,  and  wherever  they 
clashed  with  each  other  the  Sabbath  had  to  yield.* 
The  temple  evolved  into  the  house  of  worship,  the  sac- 
rifice into  the  prayer,  the  priest  into  the  teacher.            * 

*  And  so  the  vSabbath-celebration  of  the  seventh  day 
is  transferred  to  another  day  of  the  week.  *  * 
Shall  Judaism,  wdiich  has  already  experienced  such 
manifold  changes  of  form  without  injury  to  its  life,  die 
on  account  of  this  single  change  of  a  day  ?  No.  We 
think  nobler,  better  of  the  divine  power  of  Judaism. 

*  *  We  are  the  historical  Reformers,  we  re- 
pair the  rents  and  cracks  in  the  House  of  God.f  In  a 
sermon  on  the  Sabbath  he  says:  "The  seventh  day, 
the  historical  Sabbath  is  de  facto  not  being  celebrated, 
and  the  question  is  not  whether  we  should  celebrate  it 
or  not,  but  whether,  inasmuch  as  the  seventh  day  is 
not  ob.served  at  all,  we  should  sanctify  it  on  another 
day  or  not  at  all.  *  *  In  the  Synagogue  the 
celebration  of  the  Sabbath  is  made  use  of  for  the  pur- 
]>u.se  of  decrying  us  as  destroyers  of  Judaism,  becau.se 
we  celebrate  the  weekly  .service  on  Sunday  instead  of 
Saturday,  while  the  largest  portion  of  the  members  of 

*Abo<lali  (loche  Shahbath. 

fHolrlheim:       Predij^len,     1S53.         "Die    Risse   and     Spalten    im 
Gotteshaiise,  Vol,  II,  paije  274-277. 


236  KKFOKMKl)   Jl'DALSM. 

the  Synao;ogiie  can  only  boast  of  the  fact  that  they  at- 
tend divine  worship  neither  on  Saturday  nor  on  Sunday. 
The  words,  'In  every  place,  where  I  shall  permit  my 
name  to  be  mentioned,  I  shall  come  unto  Thee,  and 
bless  Thee,'  (Exodus,  XX,  21),  apply  also  to  this  very 
day.  And  while  this  day  might  not  have  the  same 
power  as  the  old  Sabbath  for  the  present  generation,  it 
wall  have  it  for  your  cljildren  and  your  children's  child- 
ren. * 


*Holdheini:  Predigten,  1852,  Vol.  I,  pages  212-217;  I^r.  Sanniel 
Hirsch  in  his  replv  to  a  circular  letter  addressed  to  the  Rabbis  by  the 
U.  A.  H.  C,  May'i,  1S85,  (XII  Annual  Report  of  the  U.  A.  H.  C, 
page  1626),  said  among  other  things  of  the  Sabbath  question:  "What 
is  the  Sabbath  idea?  Certainly  no  one  thinks  of  transferring  Satur- 
day to  Sunday.  That  would  be  as  sensible  as  if  you  would  transfer 
Monday    to    Wednesday.  Further,     nobody    thinks    of    interfer- 

ing with  those  who  observe  Saturday  as  Sabbath."  "When 
or  where  Jews  were  persecuted,  it  was  easj'  for  them  to  cel- 
ebrate Saturday  as  Sabbath.  Every  occupation  was  denied  them, 
except  such  as  were  so  much  despised  that  a  Christian  would  not 
undertake  them.  Therefore  the  Jews  had  a  monopoly  in  their  occu- 
pations, and  people  needing  what  could  only  be  found 
among  the  Jews,  had  to  choose  a  Jewish  working  day. 
"But  how  is  it  today?  Thank  God,  every  honorable  calling  is 
open  to  us,  but  we  have  a  monopoly  of  none.  In  most  cases — this 
cannot  be  denied — not  working  on  Saturday  would  be  the  ruin  of 
the  whole  business.  In  no  case  would  and  could  the  Jews  fulfill 
their  whole  duty — that  great  dut)'  to  work  six  daj's  for  the  good  of 
humanity.  Judaism  proclaims  two  first  and  fundamental  principles: 
First,  man  is  on  earth  to  work.  Working  constitutes  his  nobleness — 
distinguishing  him  from  all  other  earthly  creatures,  who  find  their 
food  prepared.  (Moses  I,  28):  You  shall  conquer  the  earth.  You 
shall  overcome  by  your  working  the  resistance  put  against  you." 
"These  Sunday  services  were  not  proclaimed  a  Sabbath  service.  No 
vSabbath  prayer,  no  "Be  Pleased  O  God  With  Our  Rest"  was  prayed. 
These  Sunday  services  must  have  been  decried  as  an  imitation,  as  a 
concession  to  Christianity.  Friday  evening  lectures  was  the  watch- 
word, and  it  was  declared,  "Let  people  work  seven  days;  God  has 
to  be  satisfied  with  fifty  out  of  a  hundred."  In  a  similar  strain 
.\braham  Geiger,  although  an  opponent  of  a  transfer  of  the 
Sabbath  to  Sunda}-,  said  some  forty  years  ago:  "We  have  a 
week  day  which  is  especially  adapted  t\)r  divine  service,  namely,  the 
Sunday.  Let  us  make  use  of  it,  if  not  every  week,  so  from  time  to 
time.  ^  *  Let  us  not  go  too  far  through  fear  of  concession  to  an- 
other creed.  *  *  You  make  the  Sabbath  a  day  of  work,  the  Sun- 
day a  day  of  recreation.  Religion,  however,  should  yield  entireh' 
on  the  Sabbath  to  the  urgent  demands  of  the  present  and  on  the 
Sunday  to  a  stubborn  clinging  to  the  past?  This  is  self-deception, 
through  which  the  religious  life  is  being  wholly  extinguished." 
(Ggiger's      "  Nachggl  -  Schriften,"      Vol.       i,     page      226).     In     a 


SAMIKL    HOI.DHKI  M.  237 

On  April  10,  1S49,  the  "RelijJ^ious-School,"  of  the 
Reform  -  Congregation,  which  had  been  temporarily 
conducted  1)\-  Bernstein,  was  definiteh'  estal)lished  and 
dedicated  by  Holdheim,  who  had  come  tor  this  special 
purpose  from  Schwerin.  He  took  as  his  text  the  ap- 
propriate passage:  "We  shall  advance  with  our  young 
and  with  our  old,  with  our  sons  and  with  our 
daughters/'  (Exod.  X,  9).  He  urged  that  it  was 
high  time  to  include  the  girls  in  the  religious  instruc- 
tion, that  this  was  a  duty  too  long  neglected  in  Israel. 
On  August  28,  1847,  Holdheim  deli\ered  his  farewell 
address  in  Schwerin  and  as  a  token  of  the  appreciation 
of  him,  a  tablet  of  bronze  was  hung  in  the  Temple 
bearing  the  inscription:  "Dr.  Samuel  Holdheim, 
Land-Rabbi,  1840-47,  has  erected  an  imperishable 
monument  for  himself  bv  his  endeaxors  in  the  cause  of 
religion,  worship  and  school." 

The  promise  of  the  grand-duke,  that  the  cause  of 
religious  progress  should  be  supported,  and  the  convic- 
tion that  his  able  successor,  Dr.  David  Einhorn,  would 
follow  in  his  wake,  made  his  departure  less  regretful 
to  him.  Einhorn  entered  upon  his  position  on 
September  4,  and    Holdheim    delivered    his    inaugura- 

])aiiii)lilL't  of  Julius  Rosenthal:  "Kxtract  from  I'roceedin^s 
of  Chicago  Sinai  Conj^rej^ation.  March  26  and  April  9,  1SS5,"  Dr. 
Hniil  Hirsch  sai<l  the  followinji:  "The  Sabbath  is  a  luitnan  want. 
Rej^arilless  of  historical  associations,  it  is  plantetl  in  human  neces- 
sity. Men  need  the  periodical  rest  it  brings.  And  as  the  day  of  rest 
it  is  the  best  opportunity  to  impart  instruction  on  the  higher  prob- 
lems of  our  nature — instruction  which  requires  a  teacher  trained  to 
impart  it — the  .services  on  that  day  again  correspond  to  a  human 
want.  The  old  Jewish  Sabbatli  is  dead.  To  successful]}-  revive  it, 
seclusion  on  the  ])art  of  the  Jews  from  the  outer  world  in  a  new 
(rhetto  would  be  the  price.  We  cannot  afford  to  pay  that  price. 
.\nd  therelore,  to  .satisfy  a  purely  natural  craving,  we  utilize  the  day 
of  rest — commonly  obser\  ed —  for  the  purpose  indicateil.  Our  Sun- 
ilay  service.sare  not  a  transferred  Sabbath,  but  a  new  creation.  Ein- 
horn had  the  following  to  .say  on  the  vexed  question:  "This  we  can, 
should  anil  must  do  in  order  to  arrest  the  evil,  viz:  Introduce  a 
montlily  Sunday  service  of  a  non-Sabbatarian  character.  Such  a 
measure  cannot,  justly,  be  attacketl  from  any  point  of  view  and  will 
at  the  same  time  bring  great  blessing."  Einhorn:  Sermon  deliv- 
ered Shabuoth  1S71,  in  the  Temple  Adath  Jeshurun.  (pages  312,  313, 
New  York,  Steiger). 


23*^  KKKoKMKl)    JI'DAlSiM. 

lion  seniion  in  Berlin  on  Scpttinhcr  5.  l!oth  sermons 
were  published,  Kinliorn\s  at  Sclnverin  ( Kuerscliner), 
Holdheim's  at  Berlin.      (B.  Belir). 

It  was  no  small  thing  for  Holdheim  to  <;ive  np  a 
position  as  Land-Rabbi  of  Mecklenbnrg-vSchwerin  for 
one  in  an  organization  which  was  composed  of  so  man)' 
intellectual  and  influential  leaders,  that  it  was  a 
difficult  task  to  be  their  leader.  Aside  from  this  the 
Berlin  Jewish  Congregation  (Juedische  (lemeinde)  was 
in  possession  of  wealth,  power,  of  all  charitable  and 
educational  institutions,  basked  in  the  sunshine  of  the 
Prussian  government,  and  had  in  addition  an  eloquent 
preacher  in  the  person  of  Sachs,  who  was  most  strongly- 
opposed  to  Reform  in  general  and  to  the  new  Congre- 
gation in  particular.  Aside  from  this  the  leaders  and 
originators  of  the  new  Congregation,  who  had  almost 
finished  the  whole  work  before  Holdheini\s  arrival  in 
Berlin,  were  jealous  of  their  prestige,  and  by  no  means 
so  ready  for  changes  and  modifications. 

Holdheim  published  "The  Religious  Principles  of 
Reformed  Judaism,  Recommended  for  the  Examination 
and  x\cceptance  of  the  Reform-Societies."*  Concern- 
ing the  Sabbath  he  expresses  in  this  publication  the 
views,  that  the  "Reform  Genossenschaft"  in  transfer- 
ring the  Sabbath-celebration  from  Saturday  to  Sunday 
has  not  departed  from  Judaism.  He  declares,  that  the 
"Genossenschaft"  celebrates  the  same  holidays  at  the 
same  time  as  do  the  other  Congregations.  It  is,  how- 
ever, strange  that  the  most  radical  Jewish  Reform-Con- 
"■regation  celebrates  two  davs  of  Rosh  Hashna  to  this 
very  day,  and  that  Holdheim  could  not  influence  it  to 
do  away  with  the  second  day  of  new  year.  Tranfer- 
ring  the  Sabbath  to  Sunday  and  observing  the  second 
day  of  Rosh  Hashaha  i.  e.,  the  second  first  day  of  the 
year,  is  an  anomaly  indeed. 

Holdheim  was  not  only  progressive,  but  extremely 
aggressive.  Like  the  true  Reformer  he  was  not 
satisfied  to  rest  on  his  laurels,  but  he    made  strong  and 


*Berlin,  1847  in  seven  chapters. 


SAMri:i.     noLDIIKIM.  239 

successful  propaganda  for  Refonii-Judaism.  He  was 
not  onlv  preacher,  but  Rabbi,  and  endowed  with  the 
same  fervor  and  enthusiasm  for  his  views  as  the  most 
orthodox  Rabbi  is  for  his  opinions.  Thus  he  created 
i^rcat  opposition  to  Reform  on  the  one  hand,  but  saved 
it  from  the  bane  of  "indifferentisni." 

In  1849  the  board  of  trustees  on  motion  of  Simion 
passed  a  resolution  to  send  a  memorial  to  the  Prussian 
t^overnment  pertaining  to  the  oath  More  Judaico. 
Holdheim  was  commissioned  to  compose  this  document. 
He  fultilled  this  task  by  his  publication,  ''Memorial  of 
the  Society  for  Reform,"  January  15,  1850,  in  which 
he  asked  for  the  abolition  of  the  Jewish  oath  and  pro- 
posed the  formula:  "I  swear  by  God,"  with  the  clos- 
ing sentence:      ''So  help  me  God."* 

Sachs,  who  before  Holdheim' s  arrival  in  Berlin 
had  been  in  favor  of  a  Reform  of  the  worship,  became 
after  Holdheim's  election  as  Ral^bi  of  the  Reform-Con- 
gregation a  fanatic  opponent  of  Reform,  and  introduced 
into  Berlin  Judaism  a  sort  of  "Jewish  Pietism,"  cant 
and  sanctimoniousness,  which,  aided  by  bombastic 
eloquence  and  flowery,  mystic  phraseology,  did  not 
fail  to  exert  great  influence  upon  sentimental  women. f 
Holdheim's  only  weapons  were  the  honest  word  of 
truth,  of  sound  logic  and  genuine  Jewish  theological 
scholarship.  No  wonder  he  had  to  deal  with  great 
difficulties,  yet  sincere  and  conscientious  opponents 
gradually  commenced  to  respect  and  even  to  appreciate 
him,  though  they  could  not  agree  with  his  ideas. 

\  decisive  victory  was  won  by  H(jldheim  over 
Sachs  and  others  on  the  inter-marriage  ([nc-stion.      The 

♦That  he  was  successful  in  Ijriii^iii}^  aliout  the  aholilioii  of  the 
Jewish  oath  in  Mecklenburij  has  lieeii  mentioned. 

+See:  Israelit.  iles,  19  (.  Jahrhunderts,  1.S44,  No.  3,  Correspoml- 
ence  from  Berlin  In  his  "opinion"  addresseil  to  the  administration 
of  the  Conjjreyation  (1S46),  Sachs  considered  the  "lively  and  ur- 
gent demand  of  a  Reform  of  the  divine  service"  not  only  justifiable, 
but  saw  in  it  the  welcome  testimony  of  re-awakened  interest  for 
what  had  been  overlooked  before.  In  the  second  report  he  recom- 
mended the  introudction  ofCierman  sonj^s  in  the  service.  See  Ein- 
horn's  Sinai,  iSji,  and  "Schil>l)oleth,"  a  word  to  the JewishjConi^re- 
i^ation  of  lierlin,"   (Berlin,  1S65,  Spaeth  ). 


240  UKl-OKMl-:!)    JIDAISM. 

state  attorney  of  Koeiiigsberj^,  Prussia,  prosecuted  Dr. 
Ferdinand  P'alkson,  a  prominent  Jewish  physician,  who 
had  married  a  Christian  kidy,  on  account  of  the  de- 
cisions on  the  question  rendered  by  the  consistory  ot 
Koeni^s])erg  and  the  Rabbinate  of  P>erlin.  Hoklheim 
in  his:  "Mixed  Marriages  Between  Jews  and  Christ- 
ians," (Berlin,  1850),  strongly  criticised  the  decision  of 
the  P>erlin  Rabbis.  His  manhood  is  aroused  against 
the  "sentimental  romantics  of  the  Jewish  orthodoxy," 
"denen  eine  schoen  klingende  Phrase,  ein  poetischen 
P>lumenkranz,  mit  dem  man  die  Ivcichendes  Juedischer 
Mittelalters  verziert,  lieber  ist,  als  gesunde  Nahrung 
und  lebenskraeftige  Befriedigung  fuer  Geist  und 
Herz."  (Who  prefer  a  well-sounding  phrase,  a 
poetical  wreath  of  flowers,"  with  which  they  adorn  the 
corpses  of  the  Jewish  middle  ages,  to  wholesome  food, 
and  to  a  vital,  vigorous  satisfaction  for  mind  and 
heart). 

In  all  his  writings  and  in  the  Rabbinical  Confer- 
ence at  Braunschw^eig  Holdheim  laid  stress  on  the  im- 
portant fact,  that  the  Talmudical-Biblical  prohibition 
of  mixed  marriages  has  only  in  view  foreign  nations, 
but  not  the  followers  of  another  creed.  He  treats  the 
subject  as  a  question  of  liberty  of  conscience.  In  this 
spirit  he  wrote  also  against  Dr.  Schwab's  "decision," 
concerning  the  "Reform-Genossenschaft  of  Pesth," 
which  was  presided  over  by  Einhorn.  It  may  be 
mentioned  on  this  occasion  that  Holdheim  was  one  of 
the    few    German  Rabbis,*    who   officiated    at    mixed 


*I)as  (Jutachan  des  Herrn  L.  Schwab  Rabbiner's  zu  Pesth  ueber 
(lie  Reformgnossenschaft  daselbst,  Berlin,  1848,  page  17;  See  also 
my  Open  Letter  to  Prof.Maass,  in  Breslau.  Koenigsberg,  1877,  Prange. 
See  also  Iloldheim's  Autonomie  der  Rabbinen  (1843),  "Ueber  das 
Religioese  Li.  Politische  (1845),  Dociunenle  Ueber  (ienuschte  Ehen," 
edited  by  Dr.  Falksohn  (Hamburg,  1847).  The  following  Rabbis 
in  this  country  officiated  at  marriages  between  Jews  and  Christians: 
Dr.  Samuel  Ilirsch,  his  son  Kmil  Hirsch,  Someschein,  Isaac  Mo- 
ses, and  if  I  am  not  mistaken,  Dr.  Schlesinger,  of  Albany.  Dr.  Ber- 
kowitz'  case  in  Kansas  City  cannot  be  called  a  "mixed  marriage," 
as  the  groom  endiraced  Judaism.  The  case  created  attention  because 
Berkowitz  received  Mr.  Gelat  into  the  fold  of  Judaism  without  the 
rite  of  circumcision 


SAMIKI,     HOLDIIKlM.  24I 

niarriao;e.s.  In  the  fourth  voliuue  of  his  "Sermons" 
edited  by  Dr.  Imiiianuel  Ritter,  the  twenty-second  and 
last  address  is  entitled:  ''Sermon  at  a  Mixed  Mar- 
riage," on  the  text  "Whither  thou  goest  I  will  go." 
(Ruth  I,   16-17).* 

In  1854  Holdheim  published  anonymously  a  very 
instructive  and  interesting  school  book:  "Religious  and 
Ethical  Teachings  of  tlie  Mislina  for  the  Use  of 
Jewish  Religious  Schools."  This  text-book  contains 
practical  hints  for  every  teacher  of  the  Jewish  religion. 
In  1857  followed  the  catechism  entitled:  "Haamuna 
\'ehadaa,"  (Faith  and  Knowledge),  which  is  not  free 
from  the  shortcomings  of  so  many  similar  text-books, 
namely,  that  it  is  written  for  philosophers  and  not  for 
children.  In  the  ''Programmes"  of  the  religious  school 
of  the  Jewish  Reform-Congregation  Holdheim 
published  in  1853  and  i860  two  essays  on  Jewish 
religious  instruction.  His:  "Prr^yersand  Hymns  for  the 
New  Year  and  Day  of  Atonement,"  (Berlin,  1859),  are 
also  too  philosophical  to  become  popular.  Aside  from 
this  religious  poetry  was  not  his  forte. 

Not  onlv  within  the  limits  of  his  Concrreoation, 
but  m  all  important  questions  atfecting  Judaism. 
Holdheim  exerted  a  great  influence.  He  stronglv  op- 
posed the  idea  of  a  Christian  government,  which,  was 
advocated  by  the  baptised  Jew  Stahl  in  his  publica- 
tion: "Christian  Tolerance."  Stahl  maintained  that 
Christianity  had  entered  the  stage  of  history  as  the 
religion  of  intolerance,  and  must  necessarily  be  agres- 
sive  towards  all  other  religions.  The  government 
may  be  tolerant  towards  individuals  but  never  towards 
religious  communities.  Being  sure  of  its  divine  truth, 
how  could  it  l)e  tolerant  towards  the  error  which  de- 
prives God  of  His  honor  and  robs  man  of  his  salvation? 
Holdheim,  in  his  pamphlet:  "Stahl's  Christian 
Tolerance,"  Berlin,  1836,  repudiated  such  an  argu- 
ment. He  shows  the  great  mistake  of  Stahl,  who, 
looks  upon  justice,  humanity  and  freedom  of  conscience 

*Hol<lheini:     Predigten    ueber   die  Juedische     Religion,    Berlin 

lS6y,  Julius  IJeu/.iaan  vicrter  Baud,  pavje  207-210. 


242  rki<'ok:\iKd  Judaism. 

as  the  result  of  atheistic  philosophy.  The  Jewish 
j^overninent  of  Palestine  had  to  be  exclusive  at  the 
start,  when  it  declared  ethical  monotheism  as  the 
relij;ion  of  the  nation.  It  had  to  be  first  strengthened 
and  iortified  in  Israel  in  order  to  spread  later  as  the 
religion  of  mankind  and  as  a  blessing  for  future  genera- 
tions. But  during  eighteen  centuries  Judaism  has 
preached  liberty  of  conscience,  and  '  'long  before  Jesus 
Hillel  taught:  'What  is  hateful  unto  thee,  thou  shalt 
not  do  unto  others,'  this  is  the  essence  of  our  religion. 
The  Roman  Catholic  Church  had  entered  into  the  in- 
heritance of  the  old  exclusive  Jewish  theocracy,  and 
now  the  Jewdsh  apostate  Stahl  desires  to  introduce  it 
into  Protestantism.'" 

In  this  book:  "Moses  Mendelssohn  and  the  F'ree- 
dom  of  Thought  and  Belief  in  Judaism,  Berlin,  1859." 
Holdheim  shows  conclusively  that  Mendelssohn's  state- 
ment that  Judaism  has  no  dogmas,  simply  means, 
that  our  religion  protests  against  blind  belief,  encourages 
faith  based  on  reason,  a  rational  creed,  the  pillars  of 
which  are  knowledge  and  conviction. 

Holdheim's  "History  of  thejewish  Reform-Congre- 
gation in  Berlin"*  gives  an  excellent  insight  into  the 
origin  of  this  organization.  It  is  by  no  means  an  easy 
task  to  write  such  a  book  without  bias  and  prepossess- 
ion, especially  when  the  author  is  an  actor  in  the 
drama.  But  under  the  circumstances  the  author  has 
done  ample  justice  to  his  subject.  One  of  the  most  im- 
portant passages  in  this  book  is  on  pages  251-54,  where 
he  enumerates  the  results  of  the  Reform-movement  in 
Cjermany  in  general  and  of  the  Berlin  Reform-Congre- 
gation in  particular.  He  first  points  out  the  moral 
power  of  the  very  existence  of  the  Berlin  Reform- 
Congregation  in  those  days.  It  checked  in  the  first 
place  that  shameful  and  disgraceful  apostasy,  which 
was  for  a  long  time  all  the  rage  in  the  so-called  high 
toned  Jewish  society  circles  of  the  Prussian  capital, 
when  parents  were  not  ashamed  to  sacrifice  their  inno- 


*lk-iiiii,  1S57,  Julius  Sprini^er,  251  pages. 


SA.Mn-i.   IK  •i.niii-.iM.  243 

cent  children  to  the  Moloch  of  political  advancement, 
greed,  social  position  and  convenience.  Thns  the 
Reform-Congregation  became  de  facto  the  savior  of 
Jndaism  in  the  Berlin  of  that  epoch.  While  it  was  in 
Berlin  a  matter  of  daily  occurrence  that  Jews  sold  their 
birthright  for  a  mess  of  pottage  at  the  baptismal  font, 
it  is  a  notable  fact  that  among  the  members  of  the  Berlin 
Reform-Congregation,  in  twelve  years  only  one  case  of 
this  kind  had  occurred.  And  wh\?  Because  the  Con- 
gregation, composed  of  the  best  educated  men  and  women 
of  Berlin  Jewish  society,  had  formed  a  strong  public 
opinion  against  renegades.  People  who  cared  little 
what  the  orthodox  and  more  or  less  Jewish  masses 
thought  of  such  a  step,  were  not  at  all  indifferent  to 
the  opinion  of  men  and  women  who  occupied  great  po- 
sitions in  the  mercantile,  scientific  and  artistic  world  of 
Berlin,  and  who  were  members  of  the  Reform-Congre- 
gation. Men  and  women  who  had  the  moral  power  to 
withstand  temptations  were  of  course  very  severe  in 
their  judgment  against  those  who  proved  too  weak 
against  the  allurements  of  sin.  Those  who  looked  with 
etiuanimity  upon  the  verdict  of  the  religious  forum  of 
orthodoxy  were  mightily  afraid  of  the  verdict  of  the 
moral  forum  of  the  Reformers.  Thus  the  Berlin  Re- 
form-Congregation had  exercised  its  beneficial  influ- 
ence in  the  direction  just  mentioned  even  upon  the  old 
Berlin  Congregation. 

Another  proof  of  the  influence  of  the  Reform-Con- 
gregation is  that  the  directory  of  the  old  Berlin  Con- 
gregation, owing  to  the  great  success  of  the  religious 
school  of  the  Reformers,  felt  impelled  "to  establish  a 
similar  school.  They  had  to  do  it,  because  the  most 
prominent  members  of  the  old  Congregation  had  sent 
their  children  to  the  school  of  the  Reform-Congrega- 
tion, where  Bible,  catechism  and  Jewish  history  were 
tauirht.* 


*I  refer  in  this  connection  to  an  excellent  article  of  Holdheini 
in  Einhorn's  "Sinai,"  iS^S.Vol.  Ill,  pajjes  901-929;  "Der  verbesserte 
Religion  sun  terricht." 


_:44  Ki-:i'()mii-:i>  jui)Ais:\i. 

Anollicr  important  work  of  Holdlieiin  was  ])ul)- 
lislied  after  his  death,  on  the  subject  of  marriage  and 
divorce,  and  similar  topics,  written  in  Hebrew,  and  en- 
titled: ^'INIaamar  Haisuth/'lUerlin,  1861.  Its  conclud- 
ing portions  w^ere  corrected  by  Dr.  Geiger  after  Hold- 
heim's  demise.  The  idea  of  Sadducees  and  Pharisees, 
resurrection  and  kindred  subjects  are  ingenious.  The 
work  owed  its  impetus  to  Geiger's  "Urschrift  und 
l^ebersetzungen  der  Bibel,"  Breslau,  1857,  ^^^^^  in  the 
cpiestion  concerning  Sadducees  and  Pharisees,  reaches 
a  different  conclusion  from  Geiger.  The  book  created 
a  stir  in  Jewish  literary  circles. 

I  call  attention  to  a  review  of  the  valuable  work 
by  Dr.  Herzfeld,  in  the  Zeitung  der  Judenthum's 
(May,  1861).  Holdheim  himself  regarded  this  work  as 
the  result  of  his  most  diligent  studies,  and  sacrificed 
his  health  by  his  efforts  to  see  its  publication.  He  did 
not  live  to  see  it.  A  friend  of  Holdheim — I  think  I  am 
not  mistaken  in  saying  Samuel  Adler  of  New  York — 
wrote  to  Einhorn  concerning  this  book,  as  loUows: 
"Holdheim  is  great  and  marvelous  just  on  the  subject 
of  historical  criticism,  as  is  seen  in  the  appendix  to  the 
book,  which  is  of  the  greatest  value  to  me.  His  theory 
on  resurrection,  which  is  for  him  the  key  to  the  un- 
derstanding of  the  history  of  the  Sadducees  and  Phar- 
isees, is  a  veritable  inspiration.  And  how  he  masters 
the  Hebrew  language  !  I  am  anxious  to  see  whether 
the  vacillating  conservative  school,  which  carries 
water  on  both  shoulders^  will  have  the  courage  to  ig- 
nore this  treasure."  To  this  Einhorn  remarks: 
"They  will  have  this  courage.  They  showed  still 
greater  courage  by  insulting  Holdheim  in  his  grave." 
(P^inhoru's  "Sinai,"  Philadelphia,  September,  1861, 
vol.  VI,  page  266. ) 

Occasionally  Holdheim  was,  like  all  great  men, 
very  sarcastic  and  unsparing,  especially  when  hypocrisy 
had  to  be  unmasked.  Selig,  later,  Paulus  Cassel,  by 
the  way,  one  of  Dr.  Sachs'  most  confidential  friends 
and  satellites,  a  few  years  before  his  "conversion  to 
Christianity"  had   published   an  "Open  letter "  to  the 


SAMli:!.     IIOI.DHIU.M.  245 

Congregation  of  his  native  town,  (iiogan,  in  which  he 
denounced  in  the  strongest  terms  the  appeal  of  the  Ber- 
lin "Reforni-Genossenschaft."  He  claimed  that  their 
desire  to  imitate  Christianity  and  their  ignorance  of  Ju- 
daism weie  the  onlv  motives  of  the  Reformers.  Instead 
of  all  criticism,  Holdheim  simply  quotes  Cassel's  own 
words  in  this  publication,  which  read  thus:  "Our  re- 
ligion did  never  care  to  keep  those  who  forsake  it;  she 
di^^missed  the  traitors  either  with  regret  or  with  con- 
tempt." (Holdheim  Gesch.  d.  Jued.  Reformgem,  pp. 
70-71,  note;  and  Zeit.  d.  Judenth's,  1845,  No.  26). 
Dr.  David  Cassel  said  in  the  pamphlet:  '  'Woher  ? 
Wohin?"  (Whence?  whither?  1845),  that  the  ha- 
tred of  Talmudical  Judaism  is  mostly  found  among 
those,  who,  in  their  early  youth  had  devoted  their  time 
exclusively  to  the  study  of  the  Talmud,  by  which  re- 
mark no  other  than  Holdheim  of  Mecklenburg  was 
meant,  who,  at  that  time,  had  nothing  to  do  with  the 
Berlin  Reformers  and  their  "appeal."  Holdheim  pays 
his  respects  to  the  zealous  critic  of  the  "Reformgenos- 
senschaft"  in  his  "Geschichte,  d.  Jued.  Reformgem," 
and  savs  among  other  things:  "Mr.  D.  Cassel  had 
published  his  'Woher?  Wohin?'  in  1845.  Gne  year 
before  that  time  he  requested  the  author  to  give  him  a 
Rabbinical  diploma  (Hattarath  Horaah),  and  expressed 
in  his  letters  his  great  joy  on  account  of  the  reformato- 
ry work,  'The  Autonomy  of  the  Rabbis,'  which  pro- 
claimed so  clearly  the  principles  and  sentiments  which 
he  (D.  Cassel)  had  always  darkly  felt  in  the  recesses  of 
his  heart.  Out  of  this  dark  feeling  of  radical  Reform 
has  l)roken  forth  the  light  of  new  orthodoxy."  (Ibid, 
p.  71,  note  i).  See  also  Dr.  Beer's  scathing  criticism 
of  Dr.  Cassel's  pamphlet.* 

We  have  seen  in  Holdheim,  as  it  were,  a  giant 
wrestling  with  the  demons  of  prejudice  and  supersti- 
tion, and  conquering  them.  The  development  from 
the   Jeshiba-Bachur    to  one    of  the    most    radical    Re- 


♦Frankels  "Zeitschrift  fuer  flie    religioesen    Interessen  des  Ju- 
flenthums,"  Rreslau  '1845. 


24^J  RKFORMKI)   JUDAIS.M. 

form-Rabbis  of  his  ai;e  was  a  remarkable  evolution  in- 
deed, the  outcome  of  j;reat  inner  struggles  and  fierce 
battles  within  his  own  heart,  and  with  enemies  from 
without.  Holdheim  was  always  learning,  and  looked 
upon  Geiger  and  Zunz  as  upon  his  teachers.*  He  well 
knew  how  to  discriminate,  even  in  heated  discussions 
between  principle  and  person,  although  he  himself  was 
treated  most  outrageously  by  his  opponents,  who  often 
enough  were  his  personal  enemies,  f  Knowing  that 
his  motives  were  always  pure,  he  could  hardly  compre- 
hend, judging  as  he  did  others  by  himself,  how  men 
could  suspect  him  of  impure  motives,  and  was  naturally 
deeply  mortified  at  the  attacks  so  often  made  upon  him 
by  orthodox  and  half  orthodox  enemies. 

Geiger  said  in  the  preface  to  a  sermon  of  Hold- 
heim published  after  his  death:  "Rarely  was  a  man 
so  suspected  or  attacked,  reviled  and  treated  with  arti- 
ficial contempt  as  Holdheim,  but  it  was  as  if  he  had 
not  noticed  it;  as  if  all  the  noise  outside  had  passed 
over  him  without  any  trace.    *  *    With  all  earnest- 

ness he  defended  his  position;  he  never  reviled  his  op- 
ponents, and  never  in  his  writings  or  sermons  was  he 
bitter." 

In  his  later  years  he  concentrated  his  main  activity 
upon  his  sermons.  They  were  systematic,  logical, 
clear,  concise,  void  of  empty  phraseology  and  verbos- 
ity, and  Jewish  to  the  core.  He  thus  assisted  his  au- 
dience greatly  in  making  easy  the  comprehension  ot  his 
sermons,  wdiich  were  replete  with  philosophical  and 
sublime  ideas.  He  was  accustomed  to  read  his  ser- 
mons, but  in  licrlin  he  memorized  them.  His  voice  was 
weak  and  his  delivery  not  pleasant.  But  so  far  as  sub- 
stance is  concerned,  his  sermons  are  among  the  best  of 
the  German-Jewish  pulpit.  They  are  published  in  four 
x'olumes.      The  first  volume  (Berlin,  1852),  is  dedicated 

*See  his  "Geschiche  der  Juedishen  Refornigenieiude,"  Berlin, 
1857,  pp.   II  and  70. 

+It  is,  alas,  still  a  dark  stain  on  the  escutcheon  of  Judaism,  that 
especially  Jewish  theologians  have  not  yet  learned  to  separate  in 
th.ir  controversies  persons  from  prin^^iples. 


SAMIKI.     HOT.DHKIM.  247 

to  Dr.  David  luiihoni,  llie  Rab1)i  of  the  Refonn  Coii- 
i^regations  of  Pesth,  IJaltiiiiore,  Philack-lphia  and  New 
York;  the  second  volume  (Berlin,  1H53),  dedicated  to 
the  directory  of  the  Jewish  Refonn-Conj^regation  at 
Berlin,  contains  twenty-eight  sermons;  the  third  vol- 
ume (Berlin,  1855),  dedicated  to  Dr.  Gotthold  Salomon 
at  Hamburg,  contains  thirty-one  sermons.  After 
lioldheim's  death  appeared  eleven  sermons  prefaced  by 
Dr.  Geiger,  and  in  1869  Dr.  Immanuel  Ritter,  his  bio- 
grapher, published  a  volume  of  twenty-two  sermons  of 
Holdheim.* 

Holdheim's  sermons  are  doubtless  the  clearest, 
best  and  most  outspoken  expositions  (;f  Reform-Juda- 
ism. An  intelligent  man  unacquainted  w'ith  the  prin- 
ciples and  doctrines  of  Reform -Judaism  will  find  in 
these  .sermons  a  veritable  mine  of  solid  instruction  and 
convincing  argument.  These  sermons  must  be  read, 
re-read  and  studied,  in  order  to  be  fully  appreciated. 
Holdheim's  ideas  of  the  Jewish  Holidays  will  never 
lose  their  interest.  His  last  sermon,  which  he  was  to 
preach  on  Rosh-Hashana,  i860,  could  not  be  delivered 
bv  him,  as  he  died  August  22d.  His  text  was  from 
Genesis,  XXH,  14;  "God  Will  See."  The  sermon 
was  published  wdth  a  preface  by  Geiger.  In  this  ser- 
mon can  easily  be  noticed  his  presentiment  of  death, 
and  his  consciousness  of  sinking  vitality.  But  with 
the  true  calmness  and  resignation  of  a  hero  he  speaks 
of  the  perishability  of  human  life,  of  our  perpetual 
work  of  grave-digging,  in  which  we  cover  the  impress- 
ions of  yesterday  with  the  solemn  events  of  to-day. 
But  "God  seeth."  He  opens  the  graves,  and  the  en- 
deavor to  make  of  to-day  the  grave  of  yesterday  is  vain, 
becau.se  the  "Day  of  INIemoriar'  lifts  the  cover  from  the 
coffin,  in  which  the  past  life  was  hidden  Irom  us. 
This  day  opens  before  us  our  acticms,  tears  the  veil, 
which  selfi.shuess  has  woven   around  onr  eve,  and  calls 


*Berlin,  1S69,  Julius  Benziaii.  Kitjhteen  of  these  seruiuiis  treat 
on  the  Jewish  Holidays,  one  on  Stern's  departure,  one  is  a  Thanks- 
givinj^-sernion  after  a  cliolera-e])ideinic,  one  a  niarriat^e-sernion,  and 
one  a  sermon  al  .1  mixed  marriaue. 


24H  .  RKh'ORMKl)   JUDAISM. 

to  ns,  , 'Crod  seeth.'"  But  also  many  a  good  angel  as- 
cends out  of  the  graves  of  the  past  and  joyfully  greets 
us.  Let  us  keep  him  firmly,  in  order  that  he  may  ac- 
company us  into  the  new  year,  and  let  us  not  cease  to 
strive  further  after  the  good  and  noble,  and  if  we  feel 
ourselves  misjudged  b\-  men,  who  blacken  what  is  pure 
and  darken  what  is  glittering,  let  us  always  say  to  our- 
selves, "God  seeth." 

This  sermon  is  also  published  in  Einhorn's 
"Sinai,"  Vol.  VI,  pages  302-310.  The  following  are 
the  closing  words  of  Geiger's  preface,  which 
lose  much  of  their  force  in  an  English  translation. 
Hence  they  may  find  here  their  place  also  in  the 
original:  "Ueber  den  Graebern  der  Vergangenheit  und 
der  Gegenwart  wird  die  Zukunft  immer  mehr  zur 
reinen  Erkeuntniss  erzogen  werden.  Was  durch  die 
mit  uns  und  nach  uns  Lebendenals  Wahrheit  hervorge- 
arbeitet  werden  wird,  das  jetzt  bestimmen  zu  woUen, 
waere  vermessen,  ein  solches  Abschliessen  waere  der 
ofanzen  Richtung  des  Verklaerten  am  Meisten  wider- 
strebend.  Wer  aber  unter  den  vor  und  mit  uns 
Eebenden  redlich,  uneigennuetzig,  geisteskraeftig  und 
mit  wahrhafter,  micht  kraenkelnder  Gemuethstiefe 
mach  Wahrheit  geforscht,  daskoennen  wir  heute  schon 
aussprechen  und  die  unbefangene  Zukunft  wird  es 
immer  mehr  bekraeftigen.  Und  unter  ihnen  nimmt 
eine  gewichtige  Stelle  ein:     Samuel  Holdheini."* 

Alas,  Ploldheim  did  not  live  to  see  the  hour,  in 
which  this  sermon  was  to  be  delivered.  On  the  22nd 
of  August,  he  departed  this  life.  It  was  on  this  oc- 
casion, that  the  intolerance  of  the  so-called  new-ortho- 


Followin^  is  a  translation-  "Over  the  graves  of  the  past  and 
the  present  the  fntnre  will  l)e  more  and  more  edncated  towards 
a  pure  recognition.  It  would  be  presumptuous  to  determine  now 
what  will  be  worked  out  as  truth  by  those  who  live  with  and  after 
us.  This  would  be  mostly  incompatible  with  the  principles  of  the 
deceased.  Still,  even  to-day,  we  are  permitted  to  point  out  those 
who,  living  before  and  with  us,  have  honestly  and  unselfishly 
searched  after  truth.  And  the  unbiased  future  will  more  and  more 
confirm  this.  And  among  these  men  Samuel  Holdheim  occupies  an 
important  place."    • 


SAM  r  HI.    HOI.DHKIM.  249 

doxy  and  llie  tolerance  of  the  old  school  manifested 
themselves. 

Following  article  of  the  '^Zeitnnj;  des Jndenlhunrs 
from  Berlin  on  the  snbject,  may  find  a  place  here: 
"A  nervons  disease  of  long  standing  and  the  excessive 
mental  strains  cansed  by  the  labors  of  the  departed 
lioldheim  on  his  Hebrew  book  {''Marriage  an<l 
Divorce")  brought  about  a  weakness,  and  consequent 
death.  In  his  delirium  his  spirit  was  continuallv  at 
work  searching  and  investigating.  In  his  dreams  he 
saw  himself  in  the  pulpit  and  at  his  desk,  and  when 
he  awoke  he  regretted  to  be  unable  to  write  the 
newlv  discovered  truths.  On  the  evening  of  August 
the  22nd  the  directors  of  the  Reform-Congregation 
met,  in  order  to  consult  about  the  funeral.  It  was 
suggested,  that  the  Congregation  of  I'erlin  should  be 
requested  to  permit  Holdheim  to  be  l)nried  in  the  row 
appointed  for  Rabbis.  Dr.  Waldeck  conferred  with 
Mr.  M.  who  was  of  the  opinion,  that  according  to 
section  14  of  the  constitution  of  the  ''Hurial-Societv," 
Dr.  Holdheim  is  entitled  to  a  place  in  the  row  ap- 
pointed for  the  Rabbis.  He  added,  however,  that  it  is 
appropriate  to  ask  for  the  opinion  of  the  hoary  Rab- 
binats  -  Assessor,  Oettinger.  Mr.  M.,  accom- 
panied by  Dr.  \V.,  went  to  Oettinger,  informed  him 
of  Holdheim' s  death  and  of  the  desire  of  the  Re- 
form-Congregation. The  venerable  sage,  over  eighty 
years  old,  arose  and  slowly  in  short  intervals  spoke  as 
follows: 

"Holdheim  is  dead?  —  I>on/c/i  dajjon  euiiues 
(praised  be  the  judge  of  truth).  He  was  a  great 
Lamden  (Talmudical  .scholar).  I  have  no  objection  to 
his  interment  in  the  row  designated  for  Rabbis.''  On 
the  evening  of  August  the  23rd  a  letter  of  the  directors 
was  addressed  to  the  "Burial- Association"  requesting 
them  to  make  the  necessary  arrangements  for  Rabbi 
Holdheim' s  interment  in  the  row  designated  for  the 
Ralibis  of  Berlin.  Dr.  Oeiger,  of  lUeslau,  was  invited 
to  deliver  the  funeral  oration  at  the  grave  and  the 
sermon  at    the  memorial    S(.-r\ice    on    vSuuda\,     Auirust 


250  RKKORMEl)   Jl'DAISM. 

26th,  in  the  Temple.  This  service  was  attended  by  a 
lai'tre  nnniber  of  orthodox  Jews.  While  at  the  grave 
(leiger  dwelt  on  Holdheim's  personal  (pialities,  his 
oration  at  the  Temple  was  an  exposition  of  the 
])rinciples  of  Reform-Judaism,  for  which  his  deceased 
friend  so  enthusiastically  labored  more  than  a  quarter 
of  a  century.      The  sermon  created  a  deep  impression. 

"It  must  be  remarked,  that  Dr.  Sachs  was  at  the 
springs,  while  all  this  happened.  After  his'  return  to 
Herlin  he  took  occasion  in  his  first  sermon  to  arraign 
forcibly  the  Berlin  Congregation  for  having  permitted 
Holdheim  to  be  buried  iu  the  row  of  the  Rabbis,  and 
sent  in  his  resignation  to  the  directors  of  the  Congre- 
gation. The  directors  answered  Sachs  iu  a  dignified 
manner  and  left  it  with  him  to  giv.e  them  within  three 
weeks  a  definitive  declaration  concerning  his  resigna- 
tion. I,  however,  and  with  me  thousands  hope  and 
trust,  that  the  time  will  never  come  in  Israel,  when 
the  Congregation  will  give  up  its  autonomy  and  the 
Rabbi  will  be  more  than  a  venerated,  experienced 
adviser."  So  far  the  "Zeitung  d.  Judenth\s. 

The  Berlin  correspondent  of  a  New  York  paper 
had  the  following  to  say  on  the  subject:  "In  mention- 
ing Christian  bigotry,  I  cannot  omit  for  the  sake  of 
justice,  to  speak  of  the  same  quality  manifested  by  a 
Jew.  Dr.  Michael  Sachs,  preacher  of  the  Jewish  Con- 
gregation, sent  in  his  resignation  because  the  Rabbi  of 
the  Reform-Congregation,  Dr.  Holdheim,  had  found 
his  last  resting  place  in  the  row  of  honor  at  the  ceme- 
tery of  the  Jewish  Congregation,  which  fact  is  looked 
upon  as  sacrilege  by  Dr.  Sachs.  *  *         He  was 

doubtless  convinced  that  his  Congregation  would  rather 
exhume  the  body  and  rudely  violate  the  honor  due  to 
the  dead,  than  to  do  without  his  services.  As  soon, 
however,  as  Sachs  noticed  that  he  was  mistaken  in  this 
supposition,  he  repented  of  the  step.  The  New  York 
correspondent  of  Einhorn's  "Sinai"  continues  as  fol- 
lows: "Well  may  we  ask  with  surprise  how  a  man 
can  permit  himself  to  be  carried  away  by*  the  demon  of 
arrogance  to  such  an  extent,  especialh-   in  the    metro]:)- 


SAMIKI.    HOI.I'H  l-.l.M.  251 

olis  of  intelligence,  and  in  a  state  where  the  Jews  had 
to  wage  such  hot  struggles  against  Christian  fanaticism? 
We  ask  surprisingly,  how  Dr.  Sachs,  who  once  remark- 
ed from  his  pulpit  tliat  the  "Pijutim  were  food  (Futter) 
for  the  people,  and  who  in  spite  of  his  show*  of  ortho- 
doxy, before  the  tribunal  of  genuine  orthodoxy  is  con- 
sidered no  less  of  a  heretic  than  Holdheim,  could  com- 
mit such  a  nonsensical  act,  by  which  he  attacked  in  a 
most  comical  manner  the  orthodoxy  of  the  eighty 
vears  old  Rabbi  Oettinger,  with  whose  consent  the 
Berlin  Directory  acted?  *  *  This  is  one  more 
proof  that  the  representatives  of  radical  Reform  are  less 
hated  bv  the  genuine  than  by  the  half  hearted  ortho- 
doxy, because  those  who  are  outspoken  in  their  con- 
victions honor  themsehes  by  showing  respect  to  their 
opponents.  They,  however,  who  have  no  firm  convic- 
tions, attempt  to  replace  the  lack  of  self-esteem  by  a 
false  halo,  by  a  hierarchical  noise  and  bluster.  A  Ber- 
lin jester  made  the  following  remark  on  this  subject: 
He  hoped  that  the  heretic  Holdheim  may  be  saved 
from  the  bitter  lot  of  giving  to  Sachs  after  a  hundred 
years,  lessons  in  the  Talmud. f 

In  this  article  Hinhorn  speaks  of  Holdheim  as  of  a 
"star  of  first  magnitude,"  and  informs  us  that  an  inti- 
mate friendship  of  fifteen  years  duration  existed  be- 
tween him  and  the  departed  friend.  The  first  volume 
of  Holdhcim's  Berlin  .sermons  (1852)  is  dedicated  to 
Hinhorn.       As  proof  of  Holdheim' s  character,  Hinhorn 

*Ur.M.  Pinner  in  two  pamphlets  proves, that  Sachs  was  first  a  Re- 
former then  orthodox,  then  again  a  Reformer.  He  says:  "Sachs  be- 
lame,  all  of  a  sudden, verital)]y  fanatic  in  his  orthodoxy.  So  he  pro- 
hibited the  most  insi»inificaiit  change  in  the  worship  of  a  temporary 
Synagogue  and  denounced  tlie  Reformers  in  the  most  insolent  man- 
ner from  his  jjulpit.  thus  fanning  the  flames  of  partisan  strife.  But 
as  soon  as  a  new  regime  obtained  power  and  the  Reformers  captured 
all  the  offices  in  the  Congregation.  Sachs  not  only  advocated  Re- 
forms in  the  worship,  but  arraigned  from  his  pulpit  the  opponents  of 
the  Reforms  just  as  mercile.ssly  as  he  u.sed  under  the  old  regime  to 
assail  the  Reformers.  But  this  is  not  surprising,  as  Dr.  Sachs  was 
originally  a  Reformer,  and  his  agreement  with  the  orthodox  direc- 
tory was  merely  artificial  and  necessary  for  the  attainment  of  cer- 
tain purposes."      Graetz  extols  Sachs,  of  course! 

Jlt  is  a  well-known  fact,  that  the  Talmu<l  and  Ral)binical  lore 
were  not  Sachs'  forte. 


J  ,J  Rl'.l-OKMl'.l)    JUDAISM. 

rchiles  the  following :  In  spite  of  a  bitter  controversy 
which  was  carried  on  among  them  in  1845  concerning 
the  oath,  in  which  Ivinhorn  had  made  nse  of  many  a 
harsh  word  against  Holdheim,  the  latter  approached 
him  at  the  Conference  of  Frankfnrt-on-the-Main,  say- 
ing: "We  both  are  struggling  in  the  cause  of  Judaism.'' 
— Nothing  was  further  from  him,  than  to  force  upon 
others  his  opinion.  He  combined  the  keenest  criticism 
with  kindness  and  leniency.  He  preferred  the  crudest 
orthodoxy  to  the  negations  of  a  philosophical  panthe- 
ism, because,  as  he  wittingly  expressed  himself,  i)ov- 
erty  is  preferable  to  a  burden  of  debt.  Holdheim  man- 
ifested the  greatest  interest  in  the  Jewish  Retorni- 
movcment  on  American  soil,  as  is  seen  by  his  man)' 
contributions  to  ''Sinai."  The  main  purpose  of  his 
^'^  Maiunar  HaishutlC  was  to  carry  the  Reform-move- 
ment into  quarters  where  German  is  not  read.  ''And  to 
such  a  "•Gadol  BejissracT^  (great  man  of  Israel)  Sachs 
denies  a  place  of  honor  in  the  Jewish  cemetery,  the  ro- 
mantic Sachs,  whose  only  merit  consists  in  putting  to- 
gether nice  phrases.  Holdheim  gained  not  only  a 
place  in  the  "house  of  peace"  ( "Friedhof" ),  but  a 
place  of  honor  in  the  battlefield  of  the  modern  history 
of  Judaism,  where  his  name  \\\\\  radiate  long  after  the 
winds  will  have  carried  aw^ay  the  flowers  of  Sachs'  so- 
called  poetry.  Sachs,  the  haughty  fanatic  in  kid 
gloves,  wdio  has  acquired  some  gold-dust  from  the 
gold  mines  of  Judaism,  has  only  brought  upon 
himself  the  curse  of  contempt  and  ridicule  by  his  inten- 
tion to  insult  the  mortal  remains  of  the  great  dead,  who 
like  his  name-sake  the  prophet  Samuel,  standing  at  the 
frontier  of  two  worlds  in  Israel  had  buried  with  one 
hand  the  corpse  of  Judaism,  and  had  dug  with  the 
other  the  richest  treasures  from  the  deepest  recesses  of 
his  mountains.  In  the  detestable  action  of  Sachs  is 
shown  even  his  fear  of  the  dead  lion.  He  heard  Ba- 
laam's cry  of  anguish.* 


*"Oi  mi  jichjah  niishmuel."  See  Geiger's  ingenious  explanation 
in  his  "Urschrift,"  page  367.  Einhprn  alludes  to  the  fact  that  Hold- 
heim's  name  was  also  Samuel. 


SAMl'HI.    IIUI.DIIKIM.  253 

"TliL-  Hcrlin  Con^^rcgatiou  ami  tlic  eij;htv  year  old 
RablH  Oettiuger  honored  only  themselves  by  honoring 
the  mantle  which  had  fallen  from  Eliah,  who  had  as- 
cended to  heaven."  (Sinai,  1861,  voL  \'I).  Yet 
Ciraetz  raises  to  the  sky  the  fanatic  Sachs  (History  XI, 
p.  571-578),  and  slings  nind  at  noble  Holdheim,  which 
pro\es  beyond  a  shadow  of  a  doubt  that  Graetz  was  no 
historian  in  the  trut-  sense  of  the  word.  Holdheim 
was  buried  among  the  Rabbis  of  Berlin,  much  to  the 
discomfiture  of  a  clique  composed  partly  of  romantic 
cranks  and  ionoramuses  in  Rabbinical  lore,  partly  of  hy- 
pocrites, who  were  not  worthy  to  be  mentioned  in  the 
same  breath  with  Holdheim.  The  orthodox  and  con- 
servative Jewish  press  gloated  over  the  demise  of  this 
great  champion  of  Reform-Judaism,  and  cowardly  in- 
sulted the  dead  lion.  Hut  the  better  Jew  ish  newspapers 
eulo5iized  Holdheim  as  he  deserved.  Kinhorn  in  his 
"Sinai"  spoke  of  him  as  follows: 

"Samuel  Holdheim  is  dead.  The  great  master  in 
Israel,  the  high  priest  of  Jewish  theological  science, 
the  lion  in  the  battle  for  light  and  truth  no  longer 
walks  the  earth  among  the  living."  In  the  number  of 
November*  Kinhorn  gave  an  interesting  sketch  of 
Holdheim' s  life  and  labors. 

Cxeiger  was  called  from  Breslau  to  deliver  the  tu- 
neral  oration  at  the  grave  and  in  the  Temple.  Dr. 
Immanuel  Ritter,  for  nine  years  a  colleague  of  Hold- 
heim, and  A.  Bernstein  spoke  on  the  life  of  their  great 
friend  and  master  before  the  members  of  the  Reform - 
Congregation.  In  a  letter  to  Wechsler  dated  Breslau, 
September  6,  i860,  Geiger  speaks  of  his  sincere  friend- 
ship for  Holdheim,  although  he  did  not  approve  of  his 
unhistorical  methods. 

In  spite  of  persecution,  slander,  hatred,  malice  and 
fanaticism,  which  even  at  this  late  date  do  not  tire  in 
belittling  Holdheim's  merits,  the  impartial  historian 
cannot  help  placing  him  in  the  front  rank  of  the  pio- 
neers of  Reform-Judai.sm.      His  character  was  pure  and 

*'Sinai,"  1S60.  Vol.  V.   page  2SS-29.S. 


2;, 4  KKI-OK.MKD    JUDAISM. 

unsiillicrl,  and  his  most   iiiiplacalilt-  cneinie.'-  —  and  the}' 
arc  numerous — have  to  concede  tliis  fact. 

In  the  preparation  of  this  chapter  I  am  laroely 
indebted  to  Dr.  Ritter's  ''Samuel  Holdheim."  P>ut  a 
careful  study  of  Holdheim's  writings,  of  the  Reform  lit- 
erature of  those  days,  especially  ol  Ciciger's  works,  of 
the  Jewish  papers  of  this  period,  of  the  reports  of  the 
Rabbinical  Conferences  in  the  forties,  and  of  the  pam- 
phlets on  the  orio;in  of  the  Berlin  Reform-Congrega- 
tion, have  taught  me  to  be  more  just  and  less  biased 
in  my  historical  judgment,  than  were  Graetz  and  Rit- 
ler.  The  former  was  prejudiced  against,  the  latter  too 
much  prepossessed  in  favor  of  Holdheim. 


CllAl'Tl-.R    \"in. 


LF.OPOIJ)   I.OKW. 


TRANSI.ATKl)     FROM    THK     HUXCrARIAN     OK     DR.     IM- 

MAXIKI.    LOKW,    BY    DR.   WILLIAM    X.     I.OKW, 

ATTORXKY    AT    LAW,     XKW    YORK. 


The  biographical  dates  here  giYeii  are  authentic. 
Thev  aie  taken  from  Rabbi  Loew's  diary,  from  tamily 
letter.s  and  memoranda  in  his  own  handwriting,  all  of 
which  are  in  the  possession  of  the  author  of  these 
lines. 

Leopold  Loew  was  born  in  Czernahora,  a  little  Yil- 
lage  in  MoraYia,  one  of  the  Provinces  of  Austria,  on 
Mav  2  2, 1811.  He  was  the  first  born  son  of  a  poor,  plain 
couple,  the  onlv  Jewish  family  in  the  village.  From 
his  father's  side  he  was  a  descendent  of  the  famous 
Rabbi  Loew  Ken  Bezallel,  of  Prague,  the  hero  of  the 
well  known  Gomel  folk-lore  or  fable  of  olden  times. 
(1660).  From  his  mother's  side  he  was  descended  from 
Mendel  Krochmal,  Chief  Rabbi  of  Moravia. 

He  received  a  better  education  than  usually  fell  to 
the  lot  of  Jewish  boys  in  those  days  in  Moravia.  A 
private  tutor  engaged  for  him  and  his  younger  broth- 
ers, taught  him.  The  Roman  Catholic  priest  of  the 
village,  who  had  taken  a  liking  to  the  bright,  wide 
awake .  boy,  taught  him  llu-  national  language  and 
music. 

Loew  showed  a  great  iuclinati(;n  t<j\varil  music  and 
had  nuuli  natural  abilit\-  in  mastering  it.        Music  and 


256  RKKORMKD   JIDAISM. 

song  he  always  regarded  as  great  educational  aids,  and 
in  his  earliest  Synagognal  Reform  ])rograninie,  publish- 
ed in  1839,  he  dwells  on  their  importance  in  the  vSyna- 
gogne  and  the  school. 

At  the  age  of  thirteen,  he  left  his  father's  house  to 
enter  the  "Yeshivah."  (High  school  for  Rabbinical 
lore). 

The  institution  of  the  "  Yeshivah"  is  fast  dying 
out.  Theological  seminaries  are  rising  in  their  place, 
but  the  Yeshivah  of  olden  days  was  the  fountain  at 
which  gigantic  minds  and  heroes  of  deep  thought  and 
learning  like  Loew,  acquired  that  immense  and  pro- 
found knowledge  of  Talmudic  lore  for  which  they  were 
known.  He  frequented  three  of  these  Yeshivahs; 
Rabbi  Joachim  Deutschmann's  at  Trebitsch,  later  at 
Kollin;  Rabbi  ]\Ioses  Perls'  at  Kismarton;  and  Rabbi 
Baruch*  Fraenkel's  at  Leipnik.  In  the  year  1835  he  was 
made  the  recipient  of  his  first  "Hattarah,"  (certificate 
of  authorization  to  act  as  Rabbi),  from  Rab])i 
Deutschmann,  who  described  him  as  "the  most  intelli- 
gent scholar  he  ever  had."  His  other  hattarahs  Loew 
received  later  on  from  Chief  Rabbis  S.  L.  Rappaport  of 
Prague,  Loew  Schwab  of  P)uda-Pesth  and  Aaron 
Chorin  of  Arad. 

In  addition  to  his  Talmudical  studies  he  devoted 
earnest  and  close  attention  to  Hebrew  grammatical 
learning,  so  that  he  was  able  to  write  Hebrew  with 
classic  beauty  and  power.  He  wrote  Jewish  poetry 
with  easy  grace,  and  many  of  the  classic  poems  of 
Schiller  were  rendered  by  him  into  the  language  of  the 
di\ine  psalmist. 

In  1830  he  left  the  Yeshivah  and  went  to  Bosko- 
vitz  to  relatives,  where  he  remained  only  a  few  weeks. 
In  September  of  that  year  he  removed  to  Prossnitz,  be- 
coming the  scholar  of  Loew  Schwab,  then  the 
Rabbi  there,  who,  later  on,  became  his  life-long 
friend  and  father-in-law.  Here  did  he  begin  his  stud- 
ies of  foreign  languages  such  as  French,  Italian  and 
the  ancient  classics  of  Rome  and  Atht-ns. 


LKOPOIJ)    L()K\V.  257 

In  all  of  these  he  acquired  more  than  superficial 
proficiency,  and  a  complete  bibliooraphy  of  his  works 
must  name  articles  of  literary  and  scientific  merit  writ- 
ten in  Hebrew,  (ierman,  Hunoarian,  PVench  and 
Latin. 

In  Prossnitz  he  received  the  appointment  as  Hebrew 
teacher.  One  of  his  pupils,  Louis  Schnabel,*  of  New 
York,  at  one  time  Superiutundent  of  the  Hebrew  Orphan 
Asylum  of  that  city,  puldished  in  the  "Deborah"  a 
series  of  interesting  reminiscences  of  those  days,  pay- 
ing a  tribute  of  grateful  love  to  the  memory  of  his  be- 
lo\ed  teacher.  Mr.  Sclinal)el  cannot  find  words  suffi- 
cienth'  eulogistic  of  Loew's  great  success  as  a  teaclier, 
leader,  guide,  and  as  a  man  of  amiability  and  geniality. 
Instead  of  the  stereotyped,  long 'trodden  way  of  teach- 
ing "Lainen"*  and  "Rashi,"  he  taught  the  I>ible 
pure  and  simple,  in  a  manner  which  enal)les  the  stu- 
dent to  understand  and  to  appreciate  it  grammatically, 
aesthetically  and  arcluieologically. 

In  1835  he  emigrated  to  Hungary.  The  year  be- 
fore that  he  decided  upon  this  step,  because  the 
"Landes  Rabbiucr" — i.  e.,  Chief-Rabbi  of  Moravia,  had 
refused  him  a  Hatarah  on  the  ground  that  he,  Loew, 
should  never  become  a  Rabbi  with  his,  the  Chief-Rab- 
bi's aid,  deciding  that  a  man  like  Loew,  who  can  read 
and  write  German  and  other  languages,  is  not  fit  to  be- 
come a  Rabbi. 

Loew  went  to  Budapest,  Hungary,  and  here  he 
formed  the  acquaintance  of  Loew  Schwab,  the  Chief- 
Rabbi  of  the  large  Congregation.  He  acted  as  pri\'ate 
tutor  in  several  Jewish  families  and  in  addition  he  pur- 
sued his  studies. 

In  a  table  of  hours  showing  his  division  of  time  it 
is  made  to  appear,  that  his  first  lessons   began    at  three 


♦Louis  Schnabel,  a  Moravian,  is  the  author  of  several  interestinfj 
Ghetto-stories,  which  were  jnihlished  in  the  "Jewish  Messenger"  of 
New  Vork.   Sch. 

t"Lainen"  is  a  corrupt  (iennan  expression  for  roailinj£  from  tlie 
Sefer  Thora  (scrolls  of  the  law).  It  desiKnales  also  the  attempts 
of  younjj  students  of  the  Talmud,  to  "read"  or  find  out  the  meaniui; 
of  a  Talinudir  passage.     Sch. 


25'^  RKK<>K^rHI)   JUDAISM. 

o'clock  in  the  inorniiig.  For  five  years  he  worked 
very  hard.  Every  branch  of  human  knowledge  was  in- 
cluded  in  his  curriculum.  He  studied  mathematics  and 
geometry,  dogmatics,  theology  and  philosophy,  exegesis 
and  hermeneutics,  logic  and  psychology,  ethics  and  met- 
aphysics, the  classics  and  the  interpretations  of  the 
Scriptures,  history  and  languages,  natural  history  and 
natural  philosophy,  oriental  languages  and  archaeol- 
ogy. None  of  these  were  taken  up  haphazard,  but 
methodically  and  systematically. 

One-sided  philological,  historical,  philosophical 
studies  then  commanded  and  even  now  command  al- 
most the  exclusive  attention  of  Hebrew  scholars.  Loew 
was  a  close  student.  Dogmatics,  ethics,  catechetics 
and  homiletics  were  fields  on  which  he  culled 
with  observing  eye,  adapting  their  systems  to  his  own 
studies. 

In  1837  he  graduated  from  the  Lutheran  Lyceum 
of  Pressburg,  and  in  1840  he  passed  his  examination  as 
''HauptschuUehrer, "   at  Vienna. 

In  the  year  1840  he  accepted  a  call  as  Rabbi  of  the 
Jewish  Congregation  of  Nagy  Kanizsa  in  Hungary  and 
1)egan  his  useful  career  of  Rabbi,  teacher  and 
preacher. 

One  year  previous  he  had  begun  his  literary  career 
with  the  publication  of  a  Rabbinical -Reform  pro- 
gramme, which  caused  men  like  Holdheim,  Manheimer 
and  Schwab  to  regard  the  young  author  with  high  ap- 
preciation. This  programme  was  a  preface  to  the  great 
Aron  Chorin\s  ''Jeled  Sekunim."  It  bears  the  name: 
*'Die  Reform  des  Rabbinischen  Ritus  auf  Rabbinischeni 
Standpunkte."*  Thirty  years  later  as  the  biographer 
of  Aron  Chorin  and  in  a  critical  study — published  un- 
der the  pseudonym:  "Dr.  Weil," — Loew  erected  a  suita- 
ble and  worthy  memorial  to  his  great  friend  and  fore- 
runner. 


*vSee  page  S9,  of  this  book,  also  I^oew's  Nachgelassene  Schrif- 
Icn.  Vol.  II,  ediled  by  his  learned  son  and  successor  in  office,  Dr. 
Jniinanuel  I,c>e\v,  (Szegedin,  1S90).     Seh. 


LEOPOLD    l.OKW.  259 

In  Nai;v-Kaiiis/,a  he  be,i;aii  to  carry  oil  I  his  Rclorin- 
prograninic.  vSviiagoj^uc  and  school,  the  two  fields  ol 
his  labor,  soon  showed  the  results  of  his  beneficial  ef- 
forts. Instead  of  the  jari^on  sanctioned  by  custom, 
orauiuiar  and  a  correct  language  were  introduced.  The 
language  of  the  country  was  taught,  trade  schools  and 
girls'  schools  were  opened. 

In  the  year  1844  he  began  to  preach  in  the  Magyar 
tongue  and  to  write  articles  in  that  language.  He  pub- 
lished them  in  the  famous  "Resti  Hirlap,"  the  foremost 
Mag\ar  newspaper,  edited  by  the  Historian  Szaki)- 
and  later  on  by  the  world -famed  Louis  Kossuth.  One 
of  his  articles  was  an  answer  to  the  latter,  then  only  a 
lukewarm  advocate  of  the  rights  of  the  Jews,  for 
which  lukewarmness  and  especially  for  some  derogatory 
remarks  Loew  held  Kossuth  responsible.  His 
Hungarian  literary  work  of  those  days  was  almost  ex- 
clusively devoted  to  awaken  in  the  Magyar  Jew  a 
patriotic  spirit  and  to  educate  and  ripen  his  people  for 
that  position,  which  to  attain,  was  the  highest  ambi- 
tion of  his  life:  the  emancipation  of  the  Jews  in 
Hungarv.  His  next  efforts  were  directed  to  awaken  a 
spirit  of  love  and  appreciation  in  the  hearts  of  the 
Hungarian  people  and  nation  towards  the  Jews  in 
Hungary.  During  these  years  he  also  began  his  agita- 
tion for  a  correct  translation  of  the  Hebrew  PJible  into 
the  Magyar,  a  work  finished  about  thirty  years  after- 
wards under  the  auspices  of  the  ''Hungarian  Jewish 
Societ\". " 

Another  aim  of  his  life,  set  then,  and  ever  after- 
wards most  faithfully  kept  before  his  view,  was  to  be  an 
ever  watchful  guardian  of  his  people  and  his  religion 
against  the  attacks  of  the  enemies  of  Jews  and  Judaism. 

In  the  month  of  August,  1846,  he  moved  to  Papa, 
a  city  in  the  County  of  Veszprin,  Hungary,  having  ac- 
cepted a  call  from  the  large  and  important  Jewish  Con- 
gregation of  that  city.  But  the  Jews  of  Papa,  intimately 
connected  with  the  jews  of  Pressburg,  could  never  for- 
give Loew  for  his  audacity  in  spending  almost  two 
vears  in  Pressburg,  and  instead  of  attending  R.  Moshe 


26o  RKl'C)K.Mi:n    JIDAISM. 

Szoter's  Jeshiba, *  studying  at  the  Lutheran  Lnxxuui. 
Here  began    Loew's  religious  martyrdom. 

It  is  impossible  to  draw  a  correct  picture  of  the 
fight,  which  his  call  to  Papa  caused  to  break  out.  To 
understand  it  full}',  one  must  know  the  condition  of 
civilization  of  the  Magyar  Jews  and  Magyar  Christians 
of  those  days;  one  must  have  a  clear  insight  into  the 
political  organization  of  the  Hungarian  Comitatus- 
System  of  that  time.  The  protest  against  his  election; 
— the  numerous  charges  against  him,  based  principalh- 
on  the  ground  that  he  was  a  Reformer,  caused  a  stir  in 
the  town-  and  county  meetings,  went  to  the"  Statt- 
halterei"  in  Ofen,  were  referred  to  "Obergespans" 
and  Vice-Gespans  to  the  "Lord  of  the  Manor" 
and  ended  finalh'  with  the  election  of  Loew  being  con- 
firmed and  the  numerous  charges  against  him  all  being 
dismissed.  Some  of  his  calumniators  were  even  sent 
to  prison. 

Loew's  days  in  Papa  were  full  of  sorrow,  full  of 
l)ilterness,  but  he  felt  no  discouragement.  He  worked 
indefatigabl}-.  He  began  his  labors  by  consecrating 
the  new  Synagogue  and  followed  it  up  by  organizing  a 
new  school  of  four  classes.  He  published  the  "Ben 
Chananja,' ■  a  monthly  dedicated  to  the  interests  of  Jews 
and  Judaism  in  Hungary,  which  publication  he  renewed 
several  years  afterwards  and  continued  for  a  decade, 
making  the  "Ben  Chananja"  one  of  the  foremost  re- 
ceptacles of  Jewish  thought  in  Europe.  His  "sermons" 
were  delivered  in  German,  and  occasionally  in 
Hungarian.  While  at  Papa  he  became  also  Professor 
of  Hebrew  at  the  Protestant  Collegium  of  that  city. 
This  was  one  of  the  causes  that  brought  about  such  a 
fierce  opposition  against  him.  His  Congregation  con- 
sisted also  of  people  in  whose  eyes  the  very  fact,  that  a 
Rabbi  should  teach  men  who  were  to  become  "Gallochs" 
(priests),  or  that  a  Rabbi   should    be    seen    in    modern 


*See  about  Moshe  Szofer,  page  77,of  tliigbook;  alsQ  Loew:  "Der 
Jueil.  Congress"  and,  "Die  Lebensalter." 


LEOPOLD    LOKW.  261 

dress*  side  ])y  side  with  a  Catholic  or  rrotestaiit 
minister  was  considered  a  sacrilege.  In  the  opinion  of 
those  fanatics,  a  Rabbi  must  shun  society. 

The  Hungarian  revolution  caused  the  political 
nuirtyrdom  of  Leopold  Loew. 

Loew  became  a  chaplain  of  the  national  guard  and 
went  into  the  field  of  battle.  His  revolutionary  ser- 
mons were  by  order  of  the  government  distributed 
among  the  army.  Kvcn  to-day  they  are  considered 
masterpieces  of  ^lagyar  pulpit-oratory,  and  in  hand- 
books of  Hungarian  eloquence,  in  Hungarian  literary 
histories,  they  are  referred  to  and  cited  as  some  of  the 
best  works  of  their  kind  within  the  range  of  Hungarian 
literature. 

At  the  close  of  the  war,  Loew  and  his  father-in- 
law,  Schwab,  the  Chief-Rabbi  of  Pesth,  were  arrested 
bv  the  Austrian  military  authorities  and  were  sent  to 
prison.  Loew  spent  several  weeks  there.  One  by  one 
his  fellow  prisoners  were  taken  out  and — shot  or  hung. 
The  two  Rabbis,  however,  were  finally  saved.  The 
efforts  of  their  faithful  wives  (mother  and  daughter) 
proved  successful,  and  they  were  set  free  "for  want  of 
proof."  But  Loew  was  placed  under  a  kind  of  police- 
supervision  and  was  ever  surrounded  by  ''Spitzeils." 
(spies).  In  addition  to  the  fact  related  below,  show- 
ing how  severely  Loew  was  being  watched  by  the 
police  of  Austria,  the  following  anecdote  is  of  interest: 
When  Loew  was  pardoned  he  was  ordered  to  include 
into  the  regular  prayer  for  the  emperor  and  the  imperial 
family,  a  prayer  for  Haynau,  the  military  commander 
of  Hungary.  Loew  promised  that  he  would  do  so. 
Years  afterwards  one  morning,  Loew,  taking  the  news- 
papers into  his  hands,  finds  a  telegraphic  dispatch  stat- 
ing that  Haynau  had  died.  On  the  Saturday  following 
Loew  left  out  the  prayer  for  Haynau.  Within  an  hour 
after  the  close  of  the  service  of  that    dav  he   was   taken 


*IvOew  always  wore  the  picturesque  dress  on  the  Magyar:  Top 
boots,  an  "Attila"  reaching  below  his  knees,  a  "Kossuth"  hat  with 
a  tassel  dangling  over  the  rim  of  the  hat. 


262  K1',1<()KM1',)>    [IDA  ISM. 

before  the  military  authorities  and  char<red  with  havin^; 
broken  faith  by  having;  neo^lected  to  deliver  the  usual 
prayer  for  Hungarv's  military  commander,  who  had 
saved  his  life.  Loew  tried  to  justify  his  act  by  show- 
ing, that  Haynau  being  dead  and  buried,  it  would  be  a 
stupid  thing  to  pray  for  him  the  same  prayer  as  when 
he  was  alive  and  in  office.  The  military  authorities 
were  "generous"  enough  not  to  punish  Loew,  but  only 
to  "reprimand"  him,  and  ordered  him  to  continue  his 
prayers  for  Haynau  until  he  (Loew)  would  be 
"officially"  notified  that  he  need  not  do  so  any  longer. 

The  Jews  of  Hungary,  however,  their  two  fore- 
most men  being  saved,  were  ordered  to  pay  one 
million  Gulden  as  a  fine  for  their  participation  in  the 
national  cause!  When  Francis  Joseph  I  had  become 
king  of  Hungary,  de  jure,  (1867),  Loew  became  the 
spokesman  of  a  committee  which  appeared  before  the 
king  and  requested  him  to  remit  the  then  still  unpaid 
portions  of  this  fine.  The  fine  was  remitted,  and  set 
aside  as  the  National  Jewish  school-fund,  out  of  which 
among  other  institutions  of  learning  the  Rabbinical 
Seminary  in  Buda-Pesth  is  supported. 

Loew\s  participation  in  the  Magyar  revolution, 
his  pamphlets  and  public  letters,  his  inspiring  sermons, 
that  had  been  published  and  distributed  broadcast 
throughout  the  land,  were  greatly  instrumental  in 
causing  the  independent  revolutionary  government  to 
promulgate  a  law  emancipating  the  Jews  of  Hungary. 
•It  was  in  1849,  when  Minister  Bartholomew  Szmere 
read  from  the  balcony  of  the  Szegedin  City  Hall,  then 
the  seat  of  the  government,  the  order:  "The  Jews  of  this 
land  are  recognized  as  citizens  of  this  land." 

A  few  days  later  the  disastrous  revolutionary  war 
came  to  an  end. 

Loew  returned  to  Papa,  but  remained  there  a  short 
time  only.  Within  a  few  hours  after  his  almost 
miraculous  release  from  imprisonment,  his  enemies  be- 
gan to  embitter  his  life  and  to  take  steps  to  supply  the 
"proofs"  against  him  that  were  wanting  before.  He 
received  a  call  to  Szegedin,  the   great    Magyar   city    of 


T.Koi'oi.D  L()i:\v.  263 

the  Magyar  lowlands,  and  accepted  it.  In  the  days 
following  the  Hungarian  revolution  it  was  for  him  not 
a  matter  of  course  to  receive  such  a  call,  as  it  was  not  a 
matter  of  course  for  the  Congregation  to  issue  it.  Roth 
parties  had  to  petition  the  government  until  finally 
the  necessar)-  consent  was  obtained.  In  Decem[)er, 
1850,  he  assumed  the  Rabbinate  of  Szegedin  and  filled 
it  for  a  quarter  of  a  centur\-. 

His  salutatory,  a  sermon  of  great  force,  was 
l)ublished  under  the  title  "Die  heiligen  Lehrer  der 
Vorzeit,"  and  is  a  bpld  and  manly  Reform-programme 
of  an  enlightened  mind  and  a  truly  religious  soul.  Two 
editions  thereof  went  through  the  press. 

lu  Szegedin  Loew  enjoyed  the  peace  he  had  not 
known  for  years  and  his  educational,  literary  and 
theological  labors  showed  the  beneficial  influence  of 
his  happy  surroundings.  His  foremost  works  were 
written  there,  and  the  longer  he  lemaiued  there,  the 
more  closely  connected  he  became  with  his  Congrega- 
tion, which  loved  him,  and  with  his  city  which  honored 
and  respected  him  as  one  of  its  most  prominent 
citizens.  While  in  Szegedin  he  received  .several  calls 
Irom  other  Congregations.  Vet,  his  answer  was  in- 
variablv,  that  he  could  not  leave  his  Con^reofation  and 
his  city.  Among  these  calls  were  tho.se  extended  to 
him  by  the  Jews  of  Lemberg,  Galicia,  the  Congrega- 
tion of  Bruenn  in  Maehren,  the  Congregation  of 
Bucharest,  Roumania. 

In  1871  he  was  called  to  Berlin  to  the  "  Hocii- 
.scliule  fuer  die  Wis.senschaft  des  Judenthums,"  just 
then  opened,  and  in  1873  he  was  offered  the  Directory 
of  the  Rabbinical  Seminary  of  Buda-Pesth. 

The  ''Mafteach,  an  Introduction  into  the  Holy 
Writ,"  was  his  first  greater  work  ]Miblished  in  Szeg- 
edin. It  is  a  very  com])reheiisive  work  of  Jewish 
exegi.ses. 

In  1858  Loew  began  the  publication  of  his 
"P.en  Chananja,"  at  first  as  a  monthly,  later  on  as  a 
weekly  journal,  dedicated  to  Jewish  theology.  For  ten 
years   this    magazine,    published   in   a    corner   of   Hun- 


264  KKKOKMED    Jl^DAISM. 

gary.  was  one  of  the  ])est  exponents  of  Jewish  thoujj^ht 
and  Jewish  science. 

In  1863  he  was  cited  before  the  military  trilounal, 
as  Hun,o;ary  was  then  nnder  military  rnle.  The  j^ov- 
ernment  had  issued  an  order  relating  to  the  consent 
necessary  to  be  obtained  from  the  political  authorities 
before  Jewish  weddings  were  allowed  to  be  celebrated, 
and  ordered  also  a  revenue  tax  to  be  paid  in  the  form 
of  stam])s  on  and  for  the  ''Kethuba"  (contract). 

J^oew  criticised  this  movement  of  the  government 
in  unmeasured  terms,  and  though  his  criticism  caused 
a  repeal  of  the  order  to  tax  the  "  Kethuba,"  he  was 
.sentenced  to  two  weeks  imprisonment,  which  impris- 
onment, however,  the  military  commander  of  Szegedin 
suspended.  "The  orders  of  the  government',"  he  was 
told  by  the  military  auditor,  "are  not  issued  for  the 
purpose  of  being  criticised  by  you."  "And  yet,"  Loew 
replied,  "the  Minister  of  Finance  repeals  the  rescript 
in  consequence  of  this  very  criticism  of  mine." 

Similaily  did  he  fare  when  in  1863  he  protested 
against  the  orders  of  the  government  appointing  special 
Jewish  overseers  of  schools,  to  be  paid  by  the  Jewi.sh 
Congregations.  In  his  protest  he  used  the  following 
language:  "The  Jews  of  Hungary  do  not  beg,  they 
ask  not  for  charity  in  their  religious  or  in  their  educa- 
tional matters.  They  demand  only  what  is  their  due. ' ' 
The  government  again  felt  itself  constrained  to  retrace 
its  steps.  In  spite  of  the  fact  that  he  was  considered  a 
"suspect,"  and  that  to  every  sermon  of  his,  even  at  the 
graveyard,  the  military  authorities  sent  a  "controller," 
Loew  was  still  a  "persona  grata."  The  purity  of  his 
character  and  his  great  learning  were  held  in  high  es- 
teem by  ' '  the  powers  that  were, ' '  and  on  numerous 
occasions  the  government,  which  watched  his  very 
words,  referred  to  him  important  questions  relating  to 
Jewish  law,  Jewish  ritual,  cult,  customs,  arising  in 
Congregations,  or  before  courts  of  law. 

His  written  opinions  upon  these  subjects,  which 
fill  a  mighty  volume,  are  perfect  gems  of  deep  thought 
and  ju'ofound  learning. 


LOEPOLD    i.OEW.  265 

In  consequence  of  these  requests  of  the  govern- 
ment, he  edited  a  number  of  school  books  for  elemen- 
tary schools  and  wrote  a  Biblical  history  which  his  son, 
Dr.  Tobias  Loew,*  rendered  into  Hungarian,  and  of 
which  five  editions  went  through  the  press.  In  re- 
sponse to  similar  requests,  Loew  published  his  famous 
study  on  the  "Jewish  Oath,"  being  an  exhaustive 
critical  essay  on  the  history  of  the  oath  of  the  Jews. 
Count  Coloman  Tissa  read  this  essay  at  a  meeting  of 
the  Royal  Academy  of  Sciences  of  Hungary,  and  the 
'^Jewish  Times,"  (Editor,  Moritz  Ellinger,  New  York, 
1872),  published  an  English  translation  thereof  in  its 
columns.  Another  of  his  more  important  opinions  fur- 
nished to  the  government  was  "The  Jewish  Cult,"  an 
historical  and  critical  essay,  which  appeared  also  in 
English  translation  in  the  columns  of  the  "Jewish 
Messenger."      (Rev.  Dr.  Isaacs,  editor,  New  York). 

To  name  here  all  his  works  in  this  field  would  ex- 
tend the  boundaries  of  this  biography  beyond  the  al- 
lotted space.  The  "  Augsburger-Allgemcine  Zcitung" 
compares  Loew's  activity  upon  this  field  to  that  of  the 
Gaons  of  old. 

The  "Ben  Chananja"  championed  not  only  the 
cause  of  reformed,  purified  Judaism,  but  also  the 
rights  of  the  Hungarian  Jew.  When  in  August,  1862, 
Trefort,  later  :\Iinister  of  Cult  and  Education  in  Hun- 
gary, in  an  academic  lecture  made  a  remark  derogatory 
to  the  Hungarian  Jews  and  to  Jews  generally,  Loew 
addressed  him  in  an  open  letter,  which  created  astir  all 
over  Europe.  The  great  daily  papers  reprinted  it  and 
from  the  most  distant  parts  of  the  civilized  world  came 
letters  of  thanks  for  his  splendid  defense. 

In  1867  the  Hungarian  parliament  emancipated 
the  Magyar  Jew.  "Ben  Chananja"  had  achieved  one  of 
the  great  objects  for  which  it  had  been  founded. 

Its  literary  and  scientific  merits  were  recognized 
by  the  great   Abraham  Geiger,  in   his  ''Juedische  Zeit- 

*He  held  the  oflSce  of  Deputy  Attorney-General  of  Hungary  ami 
(lied  June  6th,  iSSo. 


266  RKKORMRD   JUDAISM. 

sclirift  fucr  Wisseiischaft  mid  Lebeii,"  in  the  following^ 

"But  'Ken  Chananja'  confines  itself  by  no  means  to 
the  important  occurrences  of  the  day;  it  enters  earnest- 
ly into  deeper  scientific  questions  and  has  furnished 
many  a  noteworthy  contribution  to  religious  and  to  his- 
toric learning. 

"The  opinions  of  the  editor  upon  manifold  ques- 
tions which  not  only  touch  matters  of  daily  life,  but 
also  imj)ortant  rites  of  religion,  bear  witness  to  his  deep 
insight  into  Jewish  life  and  his  profound  learning  on 
historical  and  theological  subjects.  Such  contributions 
are  of  enduring  value.  'Ben  Chananja,'  in  almost  every 
one  of  its  numbers,  proves  that  in  spite  of  all  rigidity, 
the  later  teachers,  and  not  only  the  philosophically 
educated  ones,  never  sacrificed  their  own  independent 
convictions.  This  serves  to  enlighten  history  and  to 
strengthen  the  ajjpreciation  of  the  fact,  that  in  Judaism 
the  free  decision  according  to  one's  own  convictions 
never  subjugated  itself  to  the  dead  letter  of  the  Tal- 
mud." 

When  in  1868  "Ben  Chananja"  ceased  to  exist  it  had 
secured  as  co-laborers  and  contributors  some  of  the  very 
foremost  representatives  of  Jewish  learning  in  all  Eu- 
rope, even  the  United  States  of  America  giving  their 
share  (Dr.  M.  Milziener  and  the  late  Dr.  Huebsch),  to 
the  brilliant  list.  It  ceased  to  exist,  because,  L<oew 
said,  the  Jews  in  Hungary  being  emancipated,  it  is  not 
fair  that  a  newspaper  devoted  to  their  interests  should 
be  published  in  the  German  language. 

He  devoted  his  time  to  his  historical  studies.* 
Some  of  his  articles  relating  to  the  history  of  the  Jews 
in  Hungary  are  published  as  early  as  1841  in  Bush's 
"Jahrbuch  fuer  Israeliten"  (Isldor  Busch  of  St.  Louis, 
Mo.)  and  in  other  periodicals  and  weeklies.  "Die  Jue- 
dischen  Wirren    in    Ungarn;"     "  Der  Judische    Con- 


*ne  was  a  member  of  several  Hungarian  Historical  Societies  and 
one  of  the  judges  designated  to  read  the  prize-histories  of  the  City 
of  Szegedin. 


LKOPOLD    LOEW.  267 

gress;"  "Juedische  Dogincii;"  "  Das  neueste  Stadium 
der  Uiig.  Jued.  Organisation frage,"  the  ten  vohnnes 
of  his  Ben  Chananja,  are  rich  repositories  of  his  histor- 
ical and  critical  studies  in  this  field. 

In  1870-71  he  published  his  first  volume  of  his 
''Beitraege  zur  Juedischen  Alterthums-kunde/'  being 
two  volumes  of  "Graphische  Requisiten  u.  Erzugnisse 
bei  den  Judeu,"  which  were  followed  soon  after  by  an- 
other volume  "Die  Lebensalter." 

These  two  works  crown  his  efforts  in  the  field  of 
Jewish  archaeology,  a  subject  upon  which  he  was  au- 
thority. In  the  ''Literarisches  Centralblatt,"  his"Le- 
bensaiter"  was  reviewed  by  the  great  critic  Franz  Del- 
itzsch,  who  said:  The  author, among  the  Rabbis  of  Hun- 
gary the  most  prominent  and  also  one  of  the  most  in- 
fluential members  of  the  Synod,  proves  in  the  work 
before  us,  not  only  his  magnificent  intimacy  with  the 
whole  range  of  Jewish  literature  into  its  very  narrowed 
corners,  but  also  a  rare  knowledge  of  history  which  re- 
minds one  of  D' Israeli's  curiosities  of  literature;  he  is 
a  surprisingly  well  read  mind,  who  has  a  saying  of 
Clans  Harms  as  well  as  a  passage  of  Heinrich  Heine 
at  his  command;  he  masters  his  subject,  which  in  its 
form,  as  built  by  him, is  an  architectural  beauty,  and  in 
its  style  is  an  artistic  gem,  which  teaches  pleasantly 
and  changes  even  abstrusities  into  playthings  of  charm- 
ing   causeries." 

In  April,  1889,  the  "American  Hebrew,''  in  an  ar- 
ticle on  "Children  in  Jewish  Literature,"  by  S.  Schech- 
ter,  cites  "Die  Lebensalter"  of  Loew  as  authority  upon 
the  subject  and  says  of  Loew:  "Dr.  Loew  was  not 
very  familiar  to  English  Jews,  but  he  was  among  the 
few  Rabbis  of  the  modern  school  who,  besides  their 
secular  attainments,  posse.'Jsed  a  sound  knowledge  of 
the  Talmud  both  in  its  Haggadic  and  its  Halachic  lit- 
erature."' 

His  third  work  upon  the  subject  of  Jewish  archae- 
ology, which  was  to  appear  under  the  title  "Der  Syna- 
gogen-Ritus,"  he  did  not  complete.  Part  of  it  ap- 
peared after  his  death  in  "Frankel's  ^lonatschrift." 


2^)8  KKHORMKD    JTDAISM. 

A  collection  of  his  Magyar  sermous  published  un- 
der the  title  "Beszedek"  (speeches),  received  a  full  and 
very  laudatory  review  in  the  "Jewish  Times."  The  late 
Dr.  Anthony  Hofer — an  attache  of  the  New  York  Herald 
— was  requested  by  the  editor  to  review  it. 

Closely  connected  with  Loew's  Rabbinical  life  was 
the  national  life  of  his  country.  A  collection  of  his 
])ublished  sermons,  would  show  the  political  history  of 
Hungary  during  the  years  of  his  Rabbinical  career.  I 
point  to  his  addresses:  '  'The  Dawn  of  the  Revolution," 
(1840-48);  "The  Heroic  Struggle,"  (1848-49);  "Vae 
Victis"  (1850-63);  "The  Dawn  of  Constitutional  Free- 
dom," (1 863- 1 867);  "Constitutional  Liberty  and  Jew- 
ish Emancipation  in  Hungary,"  (1868-1875). 

He  loved  to  celebrate  national-political  events  in 
his  Temple.  His  commemoration  sermons,  delivered 
on  the  deaths  of  Gabriel  Klanzal,  Baron  Joseph  Et- 
voes,  and  Szechenyi,  three  famous  Magyar  statesmen, 
were  greatly  admired. 

Other  occasions,  as  the  opening  of  the  first  Hunga- 
rian Parliament,  the  coronation  of  the  King,  a  wed- 
ding of  one  of  his  children,  the  dedication  of 
a  new  Synagogue,  (he  dedicated  fourteen  S}'nagogues 
in  Hungary),  furnished  themes  for  eloquent  sermons, 
which  were  published  and  widely  read. 

His  position  in  Szegedin  was  one  of  compara- 
tive ease  and  comfort,  yet  of  constant  struggle  and  care. 

A  three-fold  martyr:  Political,  religious  and  lit- 
erary, he  was  ever  engaged  in  fight,  now  against  igno- 
rance, now  against  arrogance,  now  against  the  blind 
zeal  of  Chassidim,  now  against  the  impetuousness  of 
the  so-called  Parnassim. 

The  Jewish  Congress  of  or  in  Hungary  knew  him 
not  among  its  delegates.  This  Jewish  Congress  was  a 
pet  scheme  of  the  then  minister  of  cult  and  educa- 
tion, Baron  Joseph  Eotvoes,  a  truly  warm  friend  of  the 
Magyar  Jew.  To  bring  about  a  concentration  of  the  Jew 
and  the  Jewish  Congregations  of  Hungary  under  the 
paternal  care  of  the  government  was  his  plan,  and  the 
Jewish  Congress  was  to  discuss  and  prepare  for  it. 


LKOPOl.U    LOKW.  269 

A  verv  interesting  condition  of  affairs  arose  in 
Hnni;arv.  Loew,  the  very  foremost  of  Reformers,  and 
the  most  orthodox  Chassidim,  were  for  once  of  the 
same  opinion,  to-wit:  Both  were  opponents  of  the 
Jewish  Congress.  The  motives  of  their  objections  were, 
however,  different.  Loew's  opposition  to  the  centrali- 
zation of  Jewish  Congregations  was  based,  amongother 
reasons,  on  the  fact,  that,  "the  historic  conditions  nn- 
der  which  a  Jewish  Congress  in  Hungary  could  and 
should  organize  the  Jewish  Church  in  Hungary,  are 
not  yet  understood,  and  that  the  matter  is  in  the  hands 
of  dilettants,  who,  however  kindly  disposed,  forget, 
that  the  divine  command  'in  the  sweat  of  thy  brow 
shalt  thou  eat  bread'  applies  here  also  and  was  not 
meant  to  refer  to  the  bread  we  actually  eat." 

Loew  was  a  member  of  the  Jewish  Synods  held  at 
Leipzig  and  at  Augsburg.  The  New  York  World's 
correspondent  said  of  him,  in  a  pen  picture,  that  his 
patriarchal  appearance  made  him  worthy  the  brush  of 
a  Rembrandt,  while  his  learning  and  eloquence,  his 
kindness  and  geniality,  made  him  a  beloved  member  of 
that  noteworthy  gathering.  His  reports  to  the  Synod, 
as  for  instance  his  opinion  upon  the  subject  of  rid- 
ing on  Sabbath-  and  Holidays,are  full  of  profound  learn- 
ing and  show  a  most  scrutinizing  examination  of  the 
subjects  of  which  they  treat. 

Loew's  social  status  in  Hungary  cannot  very  well 
be  described  by  me.  Jew  and  Christian  loved,  hon- 
ored and  esteemed  him,  and  vied  with  each  other  to 
show  and  to  prove  it  on  every  possible  occasion.  Gen- 
erals of  the  army,  ministers  of  the  state,  dignitarie.-;  of 
the  church  called  on  him  to  pay  their  respects  to  him. 
When  Szegedin  wanted  the  Roman  Catholic  Bishop 
Horvath  to  represent  it  in  parliament,  the  city  ap- 
pointed a  committee  to  urge  the  prelate  to  accept.  As 
leader  and  speaker  of  this  committee  they  named  the 
Rabbi.  On  numberless  occasions,  at  count v  meetings, 
political  festivals,  bani[nets  of  public  bodies,  it  was 
always  Loew  who  was  invited  and  honored  to  be  the 
spokesman.      It   was    in    Czegled,  where   he  had  dedi- 


270  RKFORMKl)   JUDAISM. 

cated  the  Tenipk-,  that  the  city  and  county  authorities, 
headed  by  the  Catholic  and  Protestant  clergy,  honored 
him  with  a  torchlight  procession.  This  very  city  of 
Czegled,  ten  years  later,  was  the  scene  of  a  most  dis- 
graceful anti-Semetic  riot. 

Old  peasants  and  peasant  women,  school-boys  and 
school-girls  would  gather  around  him  and  happy  was 
he  or  she  who  could  get  hold  of  his  hand  to  press  it 
with  a  reverential  kiss  upon  it.  He  knew  everybody 
and  everybody  knew  him.  With  the  clergy  of  the 
other  denominations  of  his  city  he  stood  on  terms  of 
intimate  friendship.  The  "piobst"  of  Szegedin,  hoary 
Anthony  Kremminger,  was  happy,  when,  on  an  impor- 
tant occasion, — the  installation  of  the  Vicegespan*  of 
the  county, — he  had  a  chance  to  toast  his  friend,  the 
Rabbi,  calling  him  b\-  names  of  endearment  and 
reverential  respect. 

Loew's  Reform-programme  was  based  on  the 
teachings  of  what  he  called  "the  historical  school." 
Beneath  a  picture  'of  his,  he  wrote  the  following 
sentence:  "Patience!  the  future  of  Judaism  belongs  to 
that  school  which  can  best  understand  the  past." 

No  changes  and  innovations  were  even  attempted 
by  him,  without  educating  his  people  to  the  high 
standard  of  intelligence  and  learning  necessary  to 
understand  and  to  appreciate  them  and  to  know  the 
why  and  wherefore  thereof.  On  the  13th  of  October, 
1875,  he  died. 

Whenever  a  Hungarian  Jew  steps  up  to  the  ballot- 
box  to  exercise  his  constitutional  right  to  vote;  when- 
ever he  sees  a  co-religionist  occupying  a  responsible 
position  of  honor  and  trust  in  public  life;  whenever  he 
takes  an  oath  without  being  compelled  to  humiliate 
himself;  whenever  Jews  all  over  the  world  see  Jewish 
learning  appreciated,  Jewish  schools  blooming,  Jewish 
manhood  and  Jewish   womanhood  honored,   they    will 

*An  office  similar   but   more   iufluential    than  that   of  County- 
Judge  in  this  country. 


LEOPOLD    LOKW.  27 I 

think  of  Leopold  Loew,who  did  so  much  toward  Ijrini^- 
ing  about  these  happy  results. 

They  will  think  of  him,  who  was  the  greatest 
Hungarian  Jewish  patriot,  the  deepest  Hungarian 
Jewish  thinker,  one  of  the  most  indefatigal)lc  and  most 
successful  workers  for  truth,  light  and  justice.  His 
memorN'  will  ])c  ])lessed. 


CHAPTER    IX. 


ABRAHAM    C'rKIGKR. 


While  comparatively  little  has  l)eeii  published  on 
the  lives  of  the  majority  of  the  leaders  of  Reform  Juda- 
ism, especially  in  the  English  language,  Abraham  Gei- 
ger  forms  an  exception  to  the  rule.  Already  in  1842  a 
short  biography  of  Geiger  was  published  in  the  Silesian 
lexicon  of  authors  (Nowack's  "Schlesisches  Schriftstel- 
ter-Lexicon,"  Breslau,  1842).  The  Brockhaus  "Con- 
versations-Lexicon" of  1846  and  1876  and  Meyer's 
"Lexicon"  third  edition,  (Leipzig,  1876),  contain  in- 
teresting articles*  on  Geiger,  as  does  also  the  Encyclo- 
paedia Britannica.  Berthold  Auerbach  published  a 
most  excellent  article  on  Geiger  in  the  "Gegenwart," 
(Berlin,  1874,  Vol.  H,  pp.  291-93),  Professor  L  Deren- 
bourg,  of  Paris,  in  the  last  number  of  Geiger's  "Jued- 
ischeZeitschrift  fuerWissenschaft  undLeben"  (Breslau, 
1875,  Vol.  XI,  pp.  299-308),  and  Karl  Emil  Franzos 
in  the  "Neue  Freie  Presse,"  (Wien,  January  12,  1879), 
reprinted  in  the  "Israelitisches  Germeinde-und  Famili- 
enblatt,"  (Nos.  12,  13  and  14,  1879),  which  I  had  pub- 
lished while  Rabbi  in  Bonn.  The  "Jewish  Times"  (New 
York)  of  1874  and  1875  contains  quite  a  number  of 
memorial  sermons  delivered  in  this  country  in  honor  of 
(jeiger.  Dr.  Itinhorn's  most  excellent  sermon  is  pub- 
lished in  the  collection  of  Einhorn's  sermons  edited  by 
Dr.  K.  Kohler  (New  York,  1870-80,  Steiger).      Dr.  N. 

*The  articles  of  1876  in  both  Encyclopedias  were   amended   and 
augmented  hy  (leiger's  learned  son,  I'rof.    Ludwig  Ueiger. 


274  RKKOKMl-:!)    Jl'DAISM. 

Briiell,  late  Rabbi  of  Frankfort-oii-the-Main,  published 
also  his  sermon  on  "Geiger, "  delivered  during  a  me- 
morial service.  Prof.  Ludwig  Geiger  published  "Abra- 
ham Geigcr's  Life  in  Letters" (Vol.  V  of  "  Posthumous 
Works,"  P>erlin,  1875,  Gerschel;  also  a  special  edition, 
Breslau,  1885,  W.  Jacobsohn  &  Co.)  I  published  in 
1879  '.'Abraham  Geiger  as  a  Reformer  of  Judaism." 
In  the  English  language  a  short  .sketch  of  Geiger' s  life 
can  be  found  in  Henry  S.  Morais's  "Eminent  Israel- 
ites of  the  Nineteenth  Century"  (Philadelphia,  1880), 
from  page  92  to  page  96.  I  am  very  much  pleased  to 
see  that  this  conservative  author  thus  commences  his 
sketch:  "Great  among  the  greatest  for  originality  of 
thought  and  masterly  ability  in  treating  a  variety  of 
subjects  is  Abraham  Geiger.  An  imperishable  evidence 
of  the  depth  of  his  understanding  and  versatility  of  his 
powers  he  has  left  in  his  works  upon  which  scholars 
will  long  ponder,  not  only  for  the  broad  knowledge 
they  disclose  of  Hebrew^  literature,  but  also  for  the  in- 
sight into  Semitic  languages  that  the  author  affords 
the  student.  No  better  characterization  of  Geiger  can 
1)e  given  than  the  words  which  Dr.  Herzfeld,  of  Braun- 
schweig, once  said  to  me:  "Geiger  was  the  teacher  of 
the  teachers."  Dr.  Nehemias  Bruell  said  of  him  : 
"Later  generations  will  look  upon  him  as  upon  one  of 
the  greatest  teachers  of  Judaism,  as  the  father  of  a  new, 
purified  conception;  as  a  man  who,  though  at  the  be- 
ginning single-handed,  whom  a  few  only  followed, 
against  whom  many  fought,  yet,  undaunted  and  sure 
of  victory,  had  advanced  in  the  path  of  truth,  and  has 
become  a  guide  to  all  who  strive  higher,  and  a  blessing 
to  all  Israel.      *  *      Side  by  side  with  the  names  of 

Hillel,  R.  Jochanan  b.  Saccai,  Saadia  b.  Joseph,  Mose 
ben  Maimon,  Asaria  de  Rossi,  Moses  Mendelssohn,  will 
radiate  forth  in  all  its  brilliancy  to  the  remotest  times 
the  name  of  Abraham  Geiger." 

No  less  an  authority  than  Dr.  David  Einhorn  called 
Geiger  "the  most  prominent  teacher  of  Judaism  in  our 
generation"  ("Sermons,"  page  91).  As  it  is  not  easy 
to  do  full  justice  in    an    English    translation  to  the  fol- 


ai;kaiia.m   ckighk.  275 

lowing  classical  passage  of  Kiiiliorirs  sermon  on  "Gci- 
ger,"  I  also  quote  il  in  the  original  German:  "Undander 
Spitze  der  Maenner  solchen  glorreichen  Strebens  und 
Gotteskampfes  stand  Abraham  Geiger;  er,  der  mit  dem 
Schwerte  seines  reichen  W'issens  wie  kein  Anderer  es 
verstand,  Wege  durch  Felsen  zu  br'echen  und  die  eiser- 
nen  Riegel  vor  der  Pforte  nnserer  Schatzkammen  zu 
sprengen;  er,  der  mil  dem  Zauberstabe  des  Genius,  in 
unserem  innersten  Heiligthum.  in  der  .Bibel,  neue 
Welten  der  Wahrheit  erschloss,  und  mit  tiefblicken- 
den  Seherauge  in  die  verborgensten  und  entlegensten 
Theile  nnserer  Geschichte  eindrang,  um  das  Juden- 
thum  zu  verherrlichen  und  den  Nachweis  zu  liefern, 
dass,  und  in  welcher  Weise  aus  den  vSplittrn  des  juedi- 
schen  Geistes  der  Reichthum  der  Religionen  aller  geb- 
ildeten  Voelker  geflossen."  ("And  at  the  head  of  the 
men  of  such  a  glorious  ideal  and  struggle  in  the  cause 
of  God  stood  Abraham  Cxciger;  he  who  understood  bet- 
ter than  any  other  how  to  break  paths  through  and  to 
\n\rst  open  the  iron  bars  before  the  gate  of  our  treasure- 
houses;  he  who  disclosed  with  the  magic  wand  of  genius 
new  worlds  in  our  innermost  sanctuary  in  the  Bible, 
and  who  with  eyes  of  a  penetrating  seer  entered  into 
tile  most  hidden  and  remotest  parts  of  our  history,  in 
order  to  glorify  Juddism  and  to  offer  the  proof  that  and 
how  the  wealth  of  the  religions  of  all  intelligent  nations 
had  come  from  the  splinters  of  the  Jewish  spirit." 
But  the  mere  fact  that  Einhorn  in  speaking  of  Geiger 
had  taken  as  his  text,  "And  there  was  light — that 
means  Abraham  Geiger,"*  proves  more  than  anything 
else  what  a  high  opinion  this  great  Reform-Rabbi  of 
America  must  have  entertained  of  the  hero  of  this  chap- 
ter, whose  disciple  the  writer  of  this  book  had  the 
]nivilege  of  being  from  187 1  to  1874  in  Berlin. 

A  most  remarkable  pamphlet,  "]\Iodern  Judaism, 
its  Emancipation  and  Reform  as  brought  about  by  the 
Merits  of  Lessing,  Moses  ^Mendelssohn  and  Abraham 
'^xeiiier,"'    bv    the    Danish    Professor   P'rederic  Xielson, 


*He  alludes  to  the  naint-  "Abraham'  and  to  Isa.  LI,  2. 


276  RKl''t)K.MI'.l»    JIDAISM. 

translated  from  the  Danish  into  German  by  I{.  Schnh- 
macher  (Arensburg,  1880),  while  written  in  an  orthodox 
Christian  spirit,  does  full  justice  to  Geiger,  and  is  im- 
portant for  the  keen  appreciation  it  manifests  for  mod- 
ern Judaism. 

Abraham  Geiger  was  born  in  Frankfort-on-the- 
Main,  May  24,  18 10.  His  father,  Rabbi  Michael  Laz- 
arus Geiger,  was  a  scholar  and  highly  respected  in  his 
Congregation.  Every  Sabbath  he  delivered  a  "Drasha" 
(lecture),  which  he  usually  read  before  young  Abraham 
on  Thursdays.  Geiger's  mother,  "Roeschen"  (nee 
Wallau),  while  not  agreeing  with  the  religious  opin- 
ions of  her  son  felt  ver^^  proud  of  him  and  greatly 
rejoiced  in  his  fame.  His  brother  Salomon  was  his 
teacher,  and  is  always  spoken  of  by  Geiger  in  terms  of 
deep  reverence.  The  great  talents  of  the  bo)-  mani- 
fested themselves  very  early,  ilt  the  age  of  two  years 
he  was  already  well  known  among  the  Jews  of  Frank- 
fort for  his  wonderful  brightness,  and  when  three  years 
old,  he  could  do  what  the  majority  of  American-Jewish 
boys  cannot  accomplish — namely,  read  Hebrew  and 
German.  At  the  age  of  six  years  he  studied  the  Bible, 
the  Mishna  and  the  Talmud.  When  nine  years  old  he 
created  a  sensation  in  the  city  of  Mayence, 
and  was  honored  by  excellent  testimonials  from 
the  Rabbis  of  that  city.  Of  plays,  he  knew  nothing, 
a  fact  which  he  deeply  regretted  in  later  years.  From 
his  .sixth  to  his  eighth  year  he  attended  a  .school,  the 
teachers  of  which  were  ignorant  and  the  pupils  naughty 
in  the  extreme.  They  hated  and  envied  him  on  account 
of  his  "pride" — he  took  no  part  in  their  mean  tricks — 
and  prominent  faculties.  Hence  he  left  that  school 
where  he  could  profit  nothing  and  only  lose  his  good 
manners.  Mathematics  and  the  Talmud  were  now  his 
favorite  studies.  His  father  and  brother  Heyman  were  his 
teachers.  The  Talmud  engulfed  his  whole  attention 
to  such  an  extent  that  he  would  not  even  read  a  book 
written  in  German.  Touchingly  he  writes  in  his  diary 
concerning  this  time:  "Woe,  woe!  How  have  you  fled, 
the  years  of  my  childhood!     Neither    were    lessons   of 


AiiKAiiAM  c;i-;ic.i-:k.  277 

morals  inculcated  into  me,  nor  was  my  body  strength- 
ened by  means  of  physical  exercises,  nor    was  my   soul 
ennobled   by    instruclion   and    education.      WocI    they 
are  gone!     Come  back,  that  I  may   make  use  of  you!" 
Geiger  was  strictly  orthodox  up  to  his  tenth  year.    But 
already  in  his  eleventh  year    doubts  began    to    awaken 
in  his  breast.      He  was    prohibited    from    reading    the 
history  of  the  Jews.      He  obeyed  this    instruction,    but 
he  read   Becker's    ''Handbook    of   History,"    and   the 
reading  of  Greek  and    Roman   history    caused    him   to 
pause    and     think.      So,     for    instance,     his    orthodox 
conscience  was  troubled    by    the    question    whether    it 
might  not  be  possible  that,  just  as  well   as    Minos    had 
ascribed  his  doctrines  to  Jupiter,  Lycurgus  his  to  Apollo, 
Numa  Pompilius  his  to  Kmperia,  so  might  Moses  have 
ascribed  his  to  Jehovah.     But,  in  accord  with  Talmud- 
ical  dialectics,  he  answered  these  questions  satisfactorily 
to  himself  claiming  that  those  heathen  legislators    in 
ascribing  their  laws  to  their  Gods  had  imitated  Moses, 
who  was  inspired  by  God.  At  the  age  of  twelve  he  was 
'  'loved  by  fools,  respected  by  ignoramuses,  honored  by 
the  orthodox,"  but  "pitied  by  the  educated    classes  of 
Jews,"  as  he  graphically  puts  it.  The  Rothschilds  paid 
for  his  instruction  in    Latin    and  Greek.      At  his  "Bar 
mitzvah"  he  delivered  a  "Drasha"  (essay  on  a  Halachic 
subject)  which  was  full  of  Talmudical    subtleties,  and 
a  German  sermon,  during  the  delivery  of   which  some 
pious  men  had  covered  their   faces    with    their   hands. 
After  his  father's  death  in  1823  he  became  utterly  dis- 
gusted with    the    Talmud,    and    his    friends,    Ludwig 
Brauufels   (his  nephew),    Max    Loeb,    S.    Bruehl    and 
Ignatz  Elissen  confirmed  him   in   his  views.      On  the 
other  hand,  his  family  wanted  him  to  become  a  Rabbi, 
without,  however,  being  aware    of  the    change  which 
had  taken   place    in    his   views.      Thus    he    was  very 
unfortunate    indeed,    as    he    was    not   fashioned    for  a 
hypocrite,  and  yet  had  felt  within  himself  the  ambition 
for  theological   activity.      It    must    be    said,    however, 
that  his  mother  did  notice  the  change  which  had  taken 
place  within  him. 


2"]^  KHFUR.MKl)   JUDAISM. 

April  28,  1829,  Geiger  arrived  in  Heidelberg, 
where  he  devoted  himself  in  full  earnest  to  the  study 
of  classical  philology  and  Oriental  languages,  under  the 
guidance  of  Professors  Umbreit,  Creuzer  and  Herr- 
mann. Aside  from  this,  he  studied  the  Syrian  language, 
without  in  the  least  neglecting  his  Talmudical  studies, 
and  continued  his  labors  on  the  ]\Iishna,  which  he  had 
commenced  July  21,  1827.  At  that  time  already  he  was 
aware  of  the  fact  that  the  spirit  of  the  Mishna  is 
different  from  that  of  the  Gmara,  inasmuch  as  it  does 
greater  justice  to  the  rules  of  sound  logic,  and  does  not 
indulge  so  much  in  rabulistic  sophistry  and  idle  argu- 
mentation. He  also  studied  anthropology  under  Daub, 
aud  history  of  literature  and  culture  under  Schlosser. 
Nevertheless,  he  was  not  satisfied  with  the  opportuni- 
ties for  study  offered  to  him  at  Heidelberg,  and  left, 
therefore,  for  Bonn,  where  the  celebrated  Orientalist 
Professor  Freytag,  filled  the  chair  of  Oriental 
pliilo.sophy.  On  his  way  to  Bonn  he  stopped  at 
Carlsruhe,  where  the  Jews  greatly  displeased  him. 
There  he  met  Dr.  Berthold  Auerbach,  who  remained 
his  lifelong  friend.  Geiger's  original  intention  was  to 
give  up  the  study  of  theology  in  Bonn;  but  his  short 
stay  in  Frankfort,  where  new  interest  was  just  then 
manifested  in  religious  matters,  induced  him  to  devote 
his  life  to  the  enlightenment  of  the  Jews.  He  did  not 
want  to  go  to  the  Wuerzburg  Jeshiba,  which  he  called 
in  his  diary  the  "well-known  Jesuit  institution;"  .^o  he 
wended  his  way  to  Bonn,  where  he  arrived  Oct.  28,  1829. 

The  causes  of  Geiger's  wavering  irresolution  as  to 
the  continuance  of  his  theological  career  were  two: — 
In  the  first  place  the  conditions  of  Judaism  in  Frank- 
fort, where  he  found  two  extremes,  the  radical  and 
hyper-orthodox  Jews  (Nachgelassene  Schriften,  \"ol. 
I,  pp.  298-299)  were  far  from  encouraging.  Secondly, 
the  few  Jewish  theological  students,  whose  acquaint- 
ance he  had  made  in  Heidelberg,  disgusted  him  entire- 
ly with  the  Rabbinical  career.  In  a  letter  to  Prof. 
Paulus,  he  speaks  thus  on  the  subject:  "I  found 
Jewish  theologians  in  Heidelberg  who  walked  in  dark- 


Ar.KAIIAM    (iKICxKR.  279 

ness,  and  the  thoiioht  of  the  many  obstacles  which 
would  be  laid  in  my  way  by  such  theolo.^ians,  and  the 
battles  I  would  be  compelled  to  fight  with  them,  em- 
bittered me  against  the  study  of  theology,  and  Oriental 
languages  engrossed  my  attention."  (N.  Schr.  Vol.  V, 
p.  47.)  If  he  could  have  known  of  the  struggles 
awaiting  him  in  Breslau,  he  could  not  haxe  written 
better  and  more  to  the  point. 

In  Bonn  life  began  to  be  more  interesting  to  him. 
He  mingled  more  with  the  people,  although  he  shun- 
ned the  well  known  societies  of  the  students  as  they 
flourish  in  every  German  University,  because  he  want- 
ed to  study  and  not  merely  to  be  called  a  "student." 
But  he  met  there  Jewish  theologians,  who  brought 
back  his  taste  for  and  reconciled  him  again  to  the 
Jewish  theology.  I  mention  as  belonging  to  this  cir- 
cle, S.  Scheyer,  Samson  Raphael  Hirsch,  his  intimate 
friend,  but  later  his  most  fierce  and  bitter  opponent, 
Ullman,  later  Rabbi  in  Coblentz;  Gruenebaum,  still 
Rabbi  in  Landau  (86  years  old);  Frensdorff,  later  Di- 
rector of  the  "Seminary  for  Teachers"  in  Hannover, 
Rosenfeld,  Hess  and  others.  "Hirsch,"  Geiger  said 
in  his  diary,  "has  been  dragged  into  a  peculiar  mode 
of  thinking,  through  Bernays  in  Hamburg,  has  ac- 
cepted his  excessive  veneration  of  the  Bible,  and  his 
after-philology,  in  the  explanation  of  the  same." 

The.se  students  had  formed  a  Society  December  6, 
1829,  in  Geiger's  room,  the  object  of  which  was  to 
preach  every  Sabbath  alternately,  and  to  criticise  rigid- 
ly these  sermons.  It  was  to  my  knowledge  the  first 
.society  of  its  kind  in  modern  times.  Geiger  prai.sed 
Hirsch' s  extraordinary  eloquence,  keen  penetration 
and  quick  perception.  Hirsch  spoke  well  of  Geiger' s 
sermon  (January  2,  1830),  and  for  a  year  they  read  to- 
gether cursorilv  the  treatise  on  sacrifices  in  the  Tal- 
mud (Sebachin).  "Thus,"  the  diary  continues,  "a 
mutual  esteem  and  love  has  grown.  I  esteemed  his 
excellent  faculties,  his  rigid  virtue,  and  loved  his  good 
heart;  he  respected  my  talents,  loved  my  frankness  and 
mv  vouthfnl  cheerfulness."      I  nuntion  this  on  account 


28o  KKFOR^rKD    JUDAISM. 

of  the  fierce  opposition  which  sprano;  up  later  among 
the  two  friends.  Geiger  mentions  that  he  redeemed 
Ullman  from  his  orthodoxy. 

How  zealously  he  had  studied  can  be  judged  from 
the  following  curriculum.  He  studiously  attended  the 
lectures  of  Brandis,  on  logic,  of  Calcker  on  introduc- 
tion into  philosophy,  of  Freytag  on  the  Arabic  lan- 
guage and  exegesis,  of  Welker  on  classical  philology, 
of  Niebuhr  and  Huellman  on  history,  of  Haase  on  an- 
thropology, of  Bobrik  on  philosophy.  Aside  from  this 
he  studied  metaphysics,  physics,  rhetoric,  psychology, 
read  Herbart's  writings  with  Scheyer,  and  in  company 
with  FreusdorfF  and  Rosenfeld  devoted  a  great  deal  of 
time  to  the  study  of  the  Talmud.  And  yet,  he  found 
time  to  give  private  lessons,  partly  gratuitously  to  his 
friends,  partly  for  the  sake  of  improving  his  financial 
condition ;  to  read  thoroughly  the  German  classics,  and 
to  take  interest  in  political  questions  which  necessitated 
a  more  than  superficial  reading  of  the  daily  press.  He 
was  a  great  enthusiast  for  political  liberty.  Concerning 
the  affairs  of  Judaism  in  those  days,  he  complains  of 
the  atheism  and  immorality,  of  the  lack  of  religious  in- 
struction and  of  the  general  ignorance  of  the  young. 
He  denounces  the  worship  of  the  dead  letter  and  the 
materialistic  tendency  which  was  en  vogue  among 
students  of  theology  who  considered  the  office  of  Rabbi 
as  a  milking  cow.  The  following  is  an  interesting 
characteristic  of  his  friends  in  Bonn,  of  Samson  Raph- 
ial  Hirsch  he  says,  that  he  indulges  in  philosophical 
speculations  in  the  pulpit;  of  Ullman,  that  he  is  too 
sentimental;  that  Hess  has  no  idea  of  what  a  sermon 
is,thatFrensdorff  preaches  to  scholarly,  and  that  Rosen- 
feld is  shallow,  continuing :  '  'We  have  no  inspiring  pat- 
terns, no  masters  whom  we  could  follow.  If  only  a 
Jewish  Seminary  should  be  erected  at  an  University 
where  exegesis,  homiletics,  Talmud  and  Jewish  history 
should  be  taught  in  a  true  religious  spirit,  it  would  be 
the  most  fertile,  and  most  instructive  institution." 
This  was  written  August  22nd,  1832,  which  proves 
bevond  a  shadow  of  a  doubt,  that  Geiger   was   the  very 


ABRAHAM    GEIGER.  28l 

first  among  all  the  Jewish  theologians  of  the  nineteenth 
centnry,  who  advocated  the    important   idea  of   found- 
ing a  Jewish  Theological  Faculty  or  Seminary,  for  the 
edtication  of  Rabbis.      This   is  a    significant    historical 
fact,  because  the  versatile   editor  of   the    "Zeitung  des 
Judenthums,"    Dr.  Ludwig  Philippsohn,    tried    fifteen 
years  later   to   claim   the    origination    of  this  idea  for 
himself.      See  also  an  article  of  Geiger   on  this   subject 
in  his    "Wisseuseleaftlishe    Zeitschrift    fuer  Juedische 
Theologie"    (1835),    which    was    published    later    in 
pamphlet-form.      In    the   meantime   he   continued   his 
grammatical  and  lexicographical  labors  on  the  :\Iishua. 
Lessing's  theological  writings,    had  an   inspiring  effect 
on  him,  and  his  "Wolfenbuettel  Fragments''  awakened 
in  Geiger  the  thought  of  a  similar  work  in  the  domain 
of  Jewish    theology.      Indeed  he  published  in    1856  a 
work,  "Leon  Da  Modena,"  which  reminds  one  forcibly  of 
Lessing's       "Wolfenbuettel      Fragments."         Gabriel 
Riesser's  little  pamphlet  "On  the  Condition  of  the  Pro- 
fessors ot    the  :\Iosaic  Faith  in    Germany,"  exercised  a 
great  influence  upon   Geiger,   and    iii  a    letter  to  S.  R. 
Hirsch,  then  Rabbi  at  Oldenburg,    he   expressed  him- 
self in  the  most  sanguine   manner  as  to   the    effect    of 
this  book  in  creating  a    spirit  of  union  and  in  eradicat- 
ing   the    demoralizing    usury  among   the  Jew^s.      It  is 
significant  that  Geiger    deemed    it    necessary    to    add, 
"Do  not  consider  this  matter  too  worldly  and    not  be- 
coming your  position."    (Nachgel.  Schriften,  VI,  page 
49).      How  times  have  changed!     Geiger    the    student 
an    enthusiast    for   harmony    and     union     among    the 
German  Jews,  while  S.  R.  Hirsch  devoted  the  labor  of 
his  life  to  dismember  and  to   tear  asunder  the  Congre- 
gations   of    Israel,     a    work    which  his    disciples    and 
followers  still  pursue.      It  speaks  well  for   Geiger,  that 
already  as  a  student  he  felt    disgusted    with    Heinrich 
Heine's  sneering  and  jeering  railleries,  while    Boerne's 
earnest    love    of    liberty    was    sympathetic    to    him. 
(Nachgel.  Schriften    V,    page  39).      Yet    the    so-called 
historian       Graetz      speaks      enthusiastically      of    the 
apostate  Heine.     Geiger  was  highly    esteemed   by    the 


282  REFORMED   JUDAISM. 

celebrated  Orientalist  Prof.  Kreytag,  on  account  of  his 
proficiency  in  the  Arabic  and  other  Semitic  languages. 
Mostly  on  Geiger's  account  the  University  of  P>onn 
offered  a  prize  for  the  best  work  on  the  question: 
"What  has  Mohammed  taken  from  Judaism.''*  The 
prize  was  awarded  to  Geiger,  August  3rd,  1842.  This 
excellent  book  secured  him  also  the  diploma  of  Doctor 
philosophiae  in   1835. 

To  his  intimate  friends  belonged  the  Oppenheimer 
family  in  Bonn;  Elias  Grunebaum,  then  a  student  at 
Bonn,  who  was  for  the  last  fifty-six  years  District 
Rabbi  of  Landau, — Geiger  speaks  of  him  as  a  "  philo- 
sophical head  full  of  earnest  will  and  warm  zeal  for 
theological  studies;"- — I.  Dernbourg,  of  Mayence,  now 
Professor  of  Hebreu  Rabbinique  on  the  Ecole  des 
Hautes  Etudes  and  membre  de  I'Institut  in  Paris,  and 
Heinrich  and  Solomon  Hertz,  of  Cologne.  In  spite  of 
his  lack  of  time  Geiger  started  a  ' '  Society  for  the 
Furtherance  of  Culture  among  the  Jews  in  Bonn." 
This  society  drew  him  into  controversies  with  the 
fanatics  of  that  old  community. 

Now  the  question  arose  with  Geiger,  how  to  find  a 
suitable  field  for  his  activity.  F'or  a  Reform-Rabbi  of 
Geiger's  calibre,  sixty-one  years  ago  in  Germany,  this 
was  by  no  means  an  easy  task.  He  applied  for  the  po- 
sition of  Rabbi,  then  vacant  at  Hanau,  and  preached 
there  June  16,  1832,  but  was  not  elected  on  account  of 
his  advanced  views.  He  did  not  belong  to  the  class  of 
the  "smart"  Rabbis  of  to-day,  who  in  their  trial-ser- 
mons follow  the  maxim  of  that  French  philosopher 
who  said  that  "the  language  is  given  for  the  purpose 
of  hiding  the  thoughts."  Still,  in  November  of  the 
same  year  (1832),  he  was  elected  Rabbi  of  Wiesbaden. 
He  was  at  that  time  engaged  to   be  married  to  Emilie 


*The  original  question  of  the  philosophical  faculty  was  formula- 
lated  as  follows:  "Inquiratur,  in  fontes  Alcorani  seu  leges  Moham- 
edicae  eos,  qui  ex  Judaisnio  derivandi  Sunt."  The  Commentary  of 
the  English  Orientalist  Sale,  and  a  few  extracts  of  Beidhavi's  Com- 
mentary, made  by  Prof.  Freytag  during  his  staj'  in  Paris,  were  all 
of  the  material  of  which  Geiger  could  make  use  in  his  difficult 
work. 


AHRAIIA.M    CrKIGKK.  283 

Oppenheiin,  ol"  Bonn,  a  highly  educated  lady,  on  May 
25,  1833.  But  he  did  not  marry  before  July  i,  1840,  as  the 
salary  in  Wiesbaden — four  hundred  Gulden  (about  one 
hundred  and  thirty  dollars),  per  annum — did  not  per- 
mit him  the  luxury  of  marriage. 

Though  the  Congregation  was  small,  it  contained 
quite  a  number  of  intelligent  Jews,  who  were  in  favor 
of  progress  and  Reform.  Geiger  had  to  preach,  to  give 
religious  instruction  to  the  older  pupils,  to  supervise 
the  elementary  instruction  of  the  teachers,  to  perform 
wedding-ceremonies  in  neighboring  places,  and  to  offi- 
ciate at  funerals.  He  preached  every  Sabbath,  because, 
as  he  expressed  it  in  a  letter  to  Gruenebaum,  "he  want- 
ed the  sermon  to  be  regarded  as  a  necessary  part  of  the 
divine  service."  (December  29,  1832).  We  must  not 
forget  that  a  sreat  manv  Tews  considered  the  sermon  sim- 
ply  in  the  light  of  an  unnecessary  addition  to  the  service. 
Geiger  was  a  fiery,  enthusiastic  and  forcible  preacher, 
for  whom  preaching  was  no  labor,  but  a  pleasure.  He 
was  beloved  by  his  Congregation,  established  in  1835 
an  "Israelitschen  ^laenner-Krankenverein,"  (Society  for 
the  Purpose  of  attending  to  the  Sick),  published  an 
"Order  of  the  Synagogue,"  which  abolished  abuses  in 
the  worship,  and  fought  against  the  obsolete  form  of 
the  Jewish  oath.  Through  teaching  the  Confirmation- 
class  he  gained  great  influence  upon  the  youug.  He 
had  several  Conferences  with  his  Frankfort  friends 
Creizenach,  J.  S.  Adier,  Jacob  Auerbach,  Dernbourg, 
P\  Flehinger  (Rabbi  of  Merchingen),  Darmstadt  and 
others,  in  which  important  questions  concerning  the 
welfare  of  Judaism  were  discussed.  This  was  virtually 
the  first  Ral)lMnical  Conference  of  modern  Judaism,  and 
surelv  the  forerunner  of  all  succeeding  Conferences. 
This  fact  is  also  of  historical  importance,  as  Dr.  Lud- 
wig  Philipp.sohn  claimed  to  be  the  instigator  of  the 
modern  Rabbinical  Conventions  in  the  interest  of 
Reform -Judaism. 

But  all  this  was  not  sufficient  for  Geiger's  scope  of 
action.  He  studied  most  zealously  the  philosophical 
and  theological  literature  of  the  day,  especially  "  The 


284  REFORMED   JUDAISM. 

Life  of  Jesus,"  by  David  Friedrich  Strauss.  He 
divined  fully  in  his  letter  to  Jacob  Auerbach  on  this 
work,  .  that  this  Strauss  would  revolutionize  the 
Christian  Church  (January  9,  1837).  Geiger  intended 
to  publish,  in  company  with  FrensdorfF,Dernbourg  and 
others,  the  works  of  the  Jewish  philosophers  of  the 
middle  ages. 

But  the  time  was  not  yet  ripe  for  a  work  mapped 
out  on  such  a  grand  scale,  although  Geiger  was  ready 
to  do  his  share  of  the  work. 

He  was,  however,  more  fortunate  -with  his  other 
venture,  the  publication  of  his  "Wissenschaftliche  Zeit- 
schrift  fuer  Jeudische  Theologie,"  (Scientific  Journal  for 
Jewish  Theology),  although  he  had  very  little  encour- 
agement. September,  1832,  before  he  had  occupied  a 
position,  he  wrote  to  FrensdorfF  on  the  subject  of  this 
periodical.  Starting  from  the  valuelessness  of  "Sulam- 
ith,"  which  had  outlived  its  usefulness,*  he  claimed,  that 
the  time  had  come  for  a  scientific  treatment  of  Judaism, 
no  matter  what  the  results  might  be. 

In  spite  of  disappointment  and  discouragement  the 
Zeitschrift  was  published,  the  first  three  volumes  from 
1835  to  1838.  The  first  two  numbers  of  the  fourth 
volume  were  printed  in  Frankfort  (Sauerland's  Ver- 
lag)  and  the  last  two  numbers  in  Stuttgart  (Brodhag). 
Following  is  a  partial  list  of  the  contributors  to  the 
Zeitschrift:  Salomon,  Kley,  Rappoport,  ]\Iannheimer, 
Creizenach,  Zunz,  Abraham  Kohn,  Bloch,  (Buchau), 
Herxheimer,  and  Joseph  Aub  (Rabbi  of  Bay reuth,  Mainz, 
Berlin),  Leopold  Stein,  Gruenebaum,  Dernbourg  and 
Jacob  Auerbach.  The  fact  that  such  a  galaxy  of  the 
brilliant  intellects  of  Israel  contributed  to  the  periodi- 
cal is  the  best  proof  that  it  had  really  filled  a  long  felt 
want.  It  advocated  the  progressive  development  of 
Judaism,  and  tried  to  prove  historically  the  origin 
and  growth   of  the   Jewish    ceremonial  law.        By  this 

*The  tendenc}-  of  the  Sulamithisthus  characterized  in  his  letter. 
"It  says  to  the  Christians:  'We  Jewish  children  are  no  more  as 
naughty  as  we  have  been.  We  behave  better,  we  imitate  you,  and 
are,  therefore,  worthy  of  our  rights.'  " 


ABRAHAM    GKIGER.  285 

critical  method  it  was  easily  shown  how  a  great  many 
of  the  ceremonies,  customs  and  usages  of  the  Jews  and 
their  raison  d^  etre  in  certain  circumstances,  had  out- 
lived the  sphere  of  their  usefulness  in  our  age  and 
amidst  occidental  surroundings.  Reform  is  nothing 
new,  as  changes  have  taken  place  in  all  ages  and  climes, 
in  accord  with  the  demands  and  exigencies  of  the  times. 
On  account  of  the  dispersion  of  Israel  among  all  na- 
tions, their  religious  institutions  were  by  no  means  free 
from  non-Jewish  influences.  It  was  in  particular 
pointed  out  where  Reform  was  needed.  This  system 
is  justly  designated  as  historical-critical,  based  as  it  is 
on  scientific  research  and  investigation.  Therefore 
Geiger  deserves  to  be  styled  the  creator  of  a  scientific 
Jewish  theology,  which  has  placed  the  Jewish  Reform- 
movement  on  the  firm  basis  of  science.  The  little  there 
was  of  this  movement  before  Geiger,  was  merely  the 
result  of  an  aesthetic  want  in  the  service  of  the  Syna- 
gogue. It  simply  touched  the  surface,  but  did  not  en- 
ter into  the  very  spirit  of  Judaism.  Thus  practical 
questions  of  Jewish  life  were  treated  in  the  Zeitschrift, 
for  instance  the  "Jewish  Customs  of  Mourning, "  "Mu- 
sic on  Sabbath  and  Holidays  in  the  Synagogue,"  "Re- 
moval of  the  Shoes  on  the  Day  of  Atonement  and  on 
the  Ninth  of  the  Month  of  Ab,  and  during  the  Blessing 
of  the  Priests,"  by  A.  Kohn;  "The  Holidays,"  by 
Bloch;  "TheChalizah,"  by  Guttman;  "The  Position  of 
Women  in  the  Synagogue,"  by  Geiger,  and  others. 
These  things  may  appear  insignificant  to-day,  but  they 
were  momentous  questions  in  those  days,  and  the  mere 
fact  that  Rabbis  often  of  small  Congregations  had  the 
courage  to  give  freely  their  advanced  opinions  on  these 
subjects  has  done  wonders  toward  establishing  the 
principle  of  a  scientific  Reform  and  toward  creating  a 
warm  interest  in  this  movement,  even  in  circles  where 
Reform  was  either  utterly  unknown  or  was  not  deemed 
worth  while  thinking  of.  For,  so  long  as  the  Reform- 
movement  was  in  the  hands  of  a  few  preachers,  school- 
teachers and  private  men,  the  official  Judaism,  as  rep- 
resented b)'  the    Rabbis,  took    hardly   any  notice  of   it. 


^S*^,  REFORMED   JUDAISM. 

Gciger's  agitation,  however,  emanating  as  it  did,  from 
a  Rabbi,  aided  and  abetted  throngli  his  Zeitschrii't  by 
Rabbis,  did  not  fail  to  call  attention  and  to  produce  a 
certain  consternation  in  the  camp  of  orthodoxy.  Just 
imagine  for  a  moment  that  at  a  time  when  to  be  a 
Rabbi  and  to  be  strictly  orthodox  were  identical  terms, 
quite  a  number  of  young  Rabbis,  under  the  leadership 
of  Geiger,  dared  to  throw  the  gauntlet  to  the  powerful 
and  influential  orthodoxy  of  Europe,  and  to  advocate 
Reform  in  their  official  capacity  as  Rabbis,  thus  invest- 
ing the  despised  and  hated  Reform-movement  with 
Rabbinical  authority.  This  was  a  very  bold  step  in- 
deed sixty  years  ago,  because  unheard  of  before  in  the 
checkered  histor}-  of  Judaism. 

But  the  Zeitschrift,  while  in  the  main  devoted  to 
the  internal  affairs  of  Judaism,  and  to  a  scientific  re- 
search into  its  history  and  literature,  did  not  neglect 
to  fight  valiantly  for  the  emancipation  of  the  Jews.  I 
only  mention  Geiger' s  forcible  and  classical  refutation 
of  A.  H.  Hartman's  hostile  assaults  against  the  Jews. 
Geiger  justly  held  the  opinion  that  outward  oppression 
is  always  the  source  of  stagnation,  stability  and  retro- 
gression within.*  A  glance  at  the  miserable  state  of  af- 
fairs of  Judaism  in  Germany  to-day,  where  officially 
orthodoxy  holds  sway,  wdiile  practically  atheism  and 
indifference  are  rampant,  prove  the  truth  of  this  view. 

Geiger' s  prize-essay:  "What  has  Mohammed 
Taken  from  Judaism?"  was  published  in  book  form  in 
1834  in  Bonn.  The  celebrated  Orienialist,  Sylvester 
de  Sacy  of  Paris,  and  other  eminent  scholars  spoke 
highly  of  it,  and  helped  to  establish  Geiger' s  literary 
reputation.  He  published  also  interesting  articles  in 
the  "Universal  Kirchen  Zeitung, "  of  Darmstadt,  and 
in  other  journals. 

But  his  main  object  to  bring  the  progressive  Rab- 
bis of  Germany  together  in  convention,  was  not  lost 
sight  of  and  he  worked  undaunted    by    obstacles,  until 


*See  Zeitschrift,  I.,  552-567,  340-357:  II-.  78-92,  463-473,  a°(l  '"3' 
"Der  Fortschreitende  Rabbinisnius."  (Konigsberg,  1S77).  and  page 
130  of  this  book. 


A15RATIAM    CxKIGKR.  287 

he  succeeded.  Thus,  iu  August,  1837,  the  first  Rab- 
biuical  Coufevcuce  was  held  at  Wiesbadeu.  It  was  at- 
teuded  by  Drs.  Geiger,  Kohu,  of  Hoheuems;  Mayer,  of 
Stuttgart;  Bloch,  of  Buchau;  Wasserman,  of  Mueh- 
ringen;  Wagner,  of  Mannheim;  Herxheimer,  of  Bern- 
burg,  Aub,  of  Beyreuth,  Stein,  of  Burgkunstadt;  Gutt- 
nian,  of  Redwitz;  Loewy,  of  P'uerth  and  Wechsler; 
Friedlaender,  of  Brilon,  then  eighty  years  old,  Gruene- 
bauni,  of  Landau,  Hess,  of  Eisenach,  came  too  late; 
Selz,  of  Uehlefeld  and  Neubuerger  sent  excuses,  but 
declared  their  sympathy.  While  we  cannot  chronicle 
great  tangible  results  of  this  Conference,  the  mere  fact 
that  the  most  intelligent  and  cultured  Rabbis  of  Ger- 
many had  assembled  to  discuss  subjects  pertaining  to  a 
Reform  of  Judaism,  was  in  itself  a  result  of  important 
consequences  for  the  future.  True,  their  orthodox 
opponents  ridiculed  it,  saying,  that  nothing  was  done. 
The  same  thing  was  said  by  the  orthodoxy  after  every 
similar  assembly  in  the  last  fifty  years.  But  it  was,  to 
say  the  least,  a  proof  of  courage,  and  self-denial,  that 
those  Rabbis  were  not  afraid  to  attend  such  an  assembly 
which  was  called  together  lor  the  purpose  of  advanc- 
ing the  cause  of  progress  and  Reform  among  the  Jews. 
Loewy,  Guttman,  Kohu,  Bloch,  Wechsler,  Herx- 
heimer and  Aub  are  complimented  by  Geiger  in  his 
letter  to  Jacob  Auerbach,  (August  22,  1837),  for  their 
zeal  and  activity.  It  was  resolved,  that  practical  ques- 
tions should  be  discussed  in  the  Zeitschrift  and  that 
the  Rabbis  should  give  their  opinions  and  final  votes 
on  them.  Loewy,  ?ylayer  and  Stein  were  appointed  a 
committee  to  publish  a  home  prayer-book  in  accord 
with  the  demands  of  the  times.  The  report  spread  by 
the  orthodoxy,  that  the  members  of  the  Conference 
were  ordered  by  the  government  to  disband  proved  of 
course  untrue. 

But  it  cannot  be  denied,  that  notwithstanding  the.se 
results  Geiger  did  not  occupy  the  position  to  which  he 
was  entitled.  Not  only  was  his  salary  so  poor,  that 
he  could  not  afford  to  marry  his  beloved  Emilie  Oppen- 
heim,  of  Bonn,  but   neither  his    literary    nor    his    Re- 


288  RKFORMED   JUDAISM. 

form  aspirations  could  find  realization  in  the  small 
Conc^regation  of  Wiesbaden.  (See  Geiger's  Nacligel- 
Scliriften,  pages  77,  80,  81  and   loi.) 

No  wonder  that  he  applied  for  the  position  in 
Gothenburg  (March  6,  1835).  But  owing  to  the  de- 
nunciations of  his  orthodox  "friends"  he  was  not 
elected  on  account  of  his  "heresy."  It  must  be  said 
that  Geiger,  in  his  application  for  the  position,  did  not 
in  the  least  attempt  to  conceal  his  ideas.  In  1838  he 
gave  up  his  position  in  Wiesbaden,  to  the  great  regret 
not  only  of  the  government,  but  also  of  the  Congrega- 
tion, which  is  proven  by  the  letters  addressed  to  Gei- 
ger by  the  two  bodies. 

But  now  the  time  seemed  propitious  to  Geiger's 
orthodox  enemies  to  vent  their  spite  and  to  wreak 
their  vengeance  on  him.  In  the  Zeitung  des  Juden- 
thums  of  August  18,  1838,*  he  was  slandered  by 
an  anonymous,  who  said  that  Geiger  was  compelled  to 
resign  his  position  in  Wiesbaden  on  account  of  his  '  'im- 
moral character. ' '  This  coward  went  so  far  as  to  sus- 
pect him  politically.  Gabriel  Riesser  and  the  Board 
of  Trustees  of  the  Wiesbaden  Congregation  felt  called 
upon  to  answer  that  contemptible  correspondence  in  a 
manner  highly  flattering  to  Geiger.  When  the  office 
of  '  'Land-Rabbi' '  was  created  in  Wiesbaden,  the  position 
was  again  off"ered  to  him.  His  relations  to  his  Con- 
gregation was  always  most  pleasant.  When  he  cele- 
brated his  twenty-fifth  jubilee  as  Rabbi,  (November  21, 
1857),  he  was  made  the  recipient  of  an  elegant  present 
and  of  a  complimentary  letter  from  his  former  Congre- 
gation in  Wiesbaden,  and  when  the  new  Temple  was 
finished,  Geiger  was  called  to  Wiesbaden  in  order  to 
dedicate  it  August  24,  1869.  His  sermon  on  that  oc- 
casion, "Israel's Spiritual  Life,"  was  printed  and  repub- 
ished  in  his  "Nachgel.Schriften,  Vol.  I,  pp.  434-444." 

*It  was  in  bad  taste  on  the  part  of  Philippsohn,  the  editor  of 
the  paper,  to  publish  an  anonymous  slanderous  correspondence 
against  Geiger,  the  successful  candidate  in  Breslau.  The  very  fact, 
that  Philippsohn  was  also  a  candidate  for  the  Breslau  position, 
ought  to  have  prevented  him  from  publishing  the  libel. 


ARRAHAM    Crl-.KiKK.  2.Sq 

Shortly  before  his  departure  for  Wiesbaden  he 
published  in  his  Zeitschrift  an  article  "The  Author 
and  the  Rabbi,"  (Vol.  I,  pp.  492-504),  which  may  be 
considered  as  the  programme  of  his  comin^^  strno;gles. 
Tile  drift  of  this  article  is,  that  the  author  has  the 
whole  community  of  Israel  as  his  audience.  Therefore 
he  has  not  only  the  right,  but  the  duty  to  consider  the 
disagreements  and  divergencies  of  the  entire  commu- 
nity of  Israel.  He  has  the  privilege  to  express  r.is 
opinions,  no  matter  how  much  they  may  differ  from 
those  generally  accepted,  and  time  must  show  whether 
his  arguments  are  convincing.  He  is  bouu'l  to  call 
forth  opposition,  but  this  will  only  help  the  cause  he 
represents.  Absolute  truth  and  the  eventual  dominion 
of  the  idea  must  be  his  ideal.  But  the  same  author 
will  have  to  employ  a  different  method  in  his  quality 
as  Rabbi  of  a  single  Congregation.  Then  and  there, 
he  must  accommodate  himself  to  the  desires  of  the 
members,  and  in  view  of  his  success  in  practical  work, 
he  will  be  satisfied  with  what  he  can  accomplish.  He 
will  make  use  of  existing  circumstances  to  the  best  of 
his  ability.  A  man  of  peace,  he  will  labor  in  the  field 
which  is  not  at  all  touched  by  partisan  strife.  While 
as  author  he  may  oppose  certain  customs  and  usages, 
he  will  make  good  use  of  them  for  the  same  purpose  in 
his  quality  as  a  Rabbi.  In  short,  while  the  aim  and 
object  of  the  Jewish  author  and  Rabbi  are  identical, 
the  means  to  be  employed  are  naturally  different.  As 
long  as  both  labor  in  the  cause  of  the  ultimate  realiza- 
tion of  the  Jewish  religious  idea,  they  fulfill  their  mis- 
sion. It  is,  therefore,  not  hypocrisy  or  incon.sistency, 
if  a  man,  who  as  author  advocates  progressive  measures 
of  Reform,  is  conservative  in  his  Congregation. 

This  view  was  sustained  by  the  most  prominent 
Rabbis  of   Europe  during  Geiger's  troubles  in  Pireslau. 

GKIGKR    IX    BR?:SLAr. 

Xotwithstanding  the  fact  that  Hreslau  could  boast 
of  a  comparatively  large  number  of  cnltured  Jews, 
orthodoxv  in  its  strictest  form  had  still  full  control  there 


2qo  RKKORMKl)   J  l' DA  ISM. 

in  the  l^eginniiig  of  the  fourth  decade  of  this  centurv. 
Rabbi  S.  A.  Tiktin  held  full  sway  in  the  Jewish  Con- 
gregation of  Kreslau.  As  an  instance  of  the  tyrannical 
way  in  which  Tiktin  availed  himself  of  his  power,  I 
call  attention  to  the  following  fact.  A  Jewish  printer 
by  the  name  of  Sulzbach,  was  about  to  print  M. 
I>rueck\s  reformatory  publication  on  the  ^'RaVjbinical 
Ceremonies,"  but  S.  A.  Tiktin,  like  a  censor  of  the  in- 
quisition, prohibited  Sulzbach  from  doing  so.  This 
was  possible  in  Breslau  in  the  year  1836.  The  book 
was  published,  anyhow,  by  the  bookseller  Schultz  at 
the  instigation  of  the  lexicographer,  Dr.  W.  Freund, 
and  did  not  fail  to  create  a  great  sensation  on  account 
of  its  bold  criticism  of  the  Rabbinical  additions  to  the 
the  laws  of  Moses.  Geiger  published  a  thorough  and 
favorable  review  of  this  book  in  his '  'Zeitschrift, ' '  ^'  which 
fact  was  the  cause  of  numberless  annoyances  and  evil 
consequences  for  the  young  Rabbi. 

When  the  desire  to  introduce  German  sermons, 
and  a  reformed  service  in  the  Synagogue  of  Breslau 
could  no  longer  be  suppressed,  the  general  attention 
was  directed  upon  Geiger.  He  declined,  however,  to 
accept  the  position  ot  a  mere  preacher;  he  wanted  to 
be  Rabbi.  I  have  tried  to  explain  in  the  chapter  on 
Holdheim,  that  it  was  not  a  question  of  vanity,  but  of 
principle,  why  Holdheim  as  well  as  Geiger,  insisted  on 
the  title  of  "Rabbi."  In  the  meantime  the  "Rab- 
binats-assessor"  Falk  of  Breslau  died  (1838)  and  the 
vacant  position  was  advertised.  The  advertisement 
called  for  "theologians  endowed  with  Biblical,  Tal- 
mudical  and  scientific  scholarship,"  who  were  "capable 
of  delivering  instructive  and  edifying  sermons  on  each 
Sabbath."  Of  twelve  applicants  for  the  position,  four 
were  found  worthy  of  special  consideration,  namely: 

Drs.  Luduig  Philippsohn,  Samuel  Holdheim, 
Solomon  Herxheimer,  and  Abraham  Geiger.  At  the 
instigation  of  the  committee,  the  latter  was  invited  to 
stop  in  Breslau  on    his  trip  through    Germany    and    to 


*See  pages  63-65  of  this  book. 


AI'.KAIIAM    CI'.IC.MK.  2CJI 

delivt-r  SLVcial  sermons  in  the  vSvnaj^o^ne.  (iciger 
replied  that  it  is  not  his  cnstom  to  deliver 
trial  sermons, but  that  he  would  be  willing  to 
preach  once.  He  arrived  in  Breslau  July  17th,  and 
was  invited  to  preach  July  21.  Rabbi  Tiktin  received 
also  an  invitation  to  be  present  on  the  occasion  of 
Geiger's  sermon.  But  Tiktin's  party  lost  no  time  in 
trving  to  prevent  the  sermon.  They  called  the  atten- 
tion of  the  Chief  of  Police  Heincke  to  the  fact  that  the 
king  had  ])rohibited  the  delivery  of  German  sermons  in 
a  Jewish  house  of  worship.*  He  referred  them  to  the 
government,  went  to  hear  Geiger's  sermon,  and  com- 
ing home  from  the  Synagogue,  found  the  answer  from 
Berlin,  that  Geiger  should  not  preach.  Geiger's  ser- 
mon was  electrifying,  and  produced  the  greatest  en- 
thusiasm, although  very  many  of  his  audience  had  be- 
come utterly  indiflferent  to  religion.  He  preached  on 
the  text  ''Generation  goeth  and  generation  cometh,  but 
the  earth  stands  forever"  (Kohelet  I,  4),  and  pointed 
out  that  in  the  midst  of  eternal  change  the  spirit  only 
is  immutable.  Israel  is  always  the  same,  so  far  as  the 
basis  of  its  spiritual  existence  is  concerned,  although 
the  manifestation  of  this  fundamental  thought  has 
been  different  at  different  times.  Israel,  in  the  times, 
of  the  prophets,  was  another  than  the  Israel  in  the 
dispersion,  and  the  Israel  of  to-day  is  again  another,  so 
far  as  customs,  usages  and  observances  are  concerned. 
Therefore  the  outward  form  must  not  be  idolized,  be- 
cause it  is  changeable.  The  prophets  say:  "It  has 
been  said  unto  thee,  oh  man,  what  is  good,  and  what 
thy  God  expects  of  thee,  nothing  but  'o  'do  justice, 
love  kindness,  and  to  walk  humbly  before  they  God.'  " 
(M  call  VI,  9).  Now,  suppose  you  would  answer:  I 
have  practiced  numerous  ceremonies,  but  I  was  not 
always  just,  then  you  have  neglected  the  eternal  tor 
the  sake  of  the  perishable.  Straw,  stubble,  chaff  and 
wheat  disputed  once,  each  of  them  exclaiming:  'For 
mv  sake  was  the  field    sown.'     The    wheat,    however, 


*This  was  clone  after  the  Jacobsohii   Temple  in    Berlin  had  been 
clo'iefl  in  1^27,. 


292  KI-:K0KMK1)   JUDAISM. 

said:  'Wait  until  the  owner  of  the  field  arrives/  As 
soon  as  he  came,  he  threw  away  the  straw,  burnt  the 
stnbble,  and  let  the  chaff  fly  away.  But  he  most  care- 
fully gathered  the  wheat.  Now  it  is  not  necessary  to 
throw  away  the  chaff  before  the  wheat  is  ripe.  Thus  it 
is  with  the  forms  and  ceremonies,  the  bearers  of  the 
spirit.  As  soon  as  the  spirit  has  departed  from 
them,  they  are  like  straw,  stubble  and  chaff,  useless 
in  the  cause  of  piety.  Institutions  change  with  the 
times.  When  you  gather  water  in  a  reservoir  and  shut 
it  up  carefully,  you  will  find  after  weeks  the  same 
drops.  But  is  it  the  same  water?  Why  no!  It  is  a 
stagnant  pool.  The  taste  is  gone.  So  it  is  with  the 
lifeless  form,  which  cannot  be  preserved,  after  its 
spirit  has  departed.  (3nly  the  husk  changes,  not  the 
kernel  and  essence."'^  In  consequence  of  this  sermon 
Geiger  was  elected  as  second  Rabbi  and  "Rabbi- 
natsassessor"  of  the  Breslau  Jewish  Congregation,  July 
25th,  1838. 

Now  one  might  think  that  the  election  excitement 
Ijeing  over,  things  in  Breslau  went  on  quietly  and 
smoothly.  But  this  was  not  at  all  the  case.  On  the 
contrary,  the  machinations  of  the  enemies  of  progress 
■in  general  and  of  Geiger  in  particular,  were  just  now 
commencing  in  full  earnest,  and  on  a  most  extensive 
scale.  Before  Geiger's  election  his  opponents  found 
fault  with  him  on  account  of  most  ridiculous  trifles. 
Thus  they  objected  to  the  gown  he  wore  in  the  pulpit, 
because  it  was  made  of  velvet  and  not  of  silk,  which 
was  the  fashion  among  the  Polish  Rabbis.  They  found 
fciult  with  him  because  he  folded  his  hands  and  directed 
his  eyes  heavenward  while  praying,  and  because  he 
said  '^ 'Abraham"  instead  of  "Avrohom,"  "Isaac"  in- 
stead of  "Jizchak,"  "Moses"  instead  of  "Maushe," 
and  so  forth. 

After  his  election, -however,    these    comparatively 
harmless  tactics  were  changed,  and  a  fierce,  bitter,  yea, 


+This  sermon  was  published  in  pamphlet  form  (Breslau  1838, 
Friedleander)  and  is  reprinted  in  Geiger's  Posthumous  works;  Vol. 
I,  pages  355-369. 


ADRAIIA.M    GKI(;i:k.  293 

desperate  fi<^lit  was  made  aj^aiust  liiin,  in  which  means 
most  foul  were  employed  to  serve  the  end,  all  of  course 
^''ad  majorcm   dei  gloriatn.^'' 

All  efforts  were  made  to  prevent  the  sanction  of 
Geiger's  election  by  the  government.  In  Prussia,  the 
goxernment  has  the  power  to  veto  the  election  of  any 
clergyman.  In  Geiger's  case  such  a  nullification  of  his 
election  was  the  more  plausible,  as  he  was  considered  a 
foreigner  in  Prussia — he  was  a  Frankforter — and  was  in 
need  of  naturalization  papers.  Four  individuals  had  so 
far  forgotten  every  sense  of  decency  and  shame,  as  to 
make  themseives  guilty  of  political  denunciation,  which 
is  called  ''Messirah"  and  is  considered  in  the  Talmud  one 
of  the  worst  crimes,  equal  to  murder,  incest  and  idola- 
try (Talm.  Jerusch.  Peah  i,  13).  Now  these- four 
champions  of  the  Talmud  importuned  the  Prussian  gov- 
ernment not  to  naturalize  (leiger,  because  he  was  not 
only  an  innovator,  but  a  dangerous  demagogue-,  who 
aimed  at  the  destruction  not  only  of  the  church  but  of 
the  state.  These  "Watchmen  of  Zion"  added  the  sin 
of  bearing  false  witness  against  their  fellowman  to  the 
crime  of  denunciation.  But  not  satisfied  with  this 
dirty  piece  of  work,  Rabbi  Tiktin  and  his  henchmen 
hired  a  baptized  Jew,  Franz  Karl  Joel  Jacoby,  to  write 
a  promemoria  against  Geiger.  The  Prussian  ministry 
demanded  of  Geiger  an  explanation  of  the  charges  of 
heresy  brought  forward  against  him.  Geiger  answered 
thoroughly,  and  proved  to  the  satisfaction  of  the 
government  the  ignoranceand  maliciousness  of  his  ac- 
cusers. The  following  passage  of  Geiger's  excellent 
reply  may  find  a  place  here:  "What,  however,  demon- 
strates, be\"ond  a  doubt,  the  malicious  intentions  and 
the  evil  designs  of  the  traducers,  is  the  manner  of  their 
attempt  to  bring  into  disrepute  in  the  eyes  of  the  gov- 
ernment, all  those  who  happen  to  be  opposed  to  their 
private  opinions.  Not  capable  of  doing  battle  with 
the  spirit,  they  would  like  to  make  use  of  the  sword  of 
the  laws,  by  stamping  every  view  differing  from  theirs, 
as  the  result  of  re volutionaiy  ideas.  It  is  revolting  in 
the  extreme,  that  people  should    arrogantly  impute  to 


294  KKF()KMl';i)    JI'DAISM. 

men  whom  tlie\'  owe  their  better  civil  condition  in  the 
state,  a  'passion  lor  innovations'  and  'malevolence;'  that 
people  in  their  malicions  cowardice  and  mean  deceitfnl- 
ness  dare  to  say  of  men  who  always  defend  them 
against  hostile  attacks,  that  they  cause  themselves  to  be 
used  as  tools  for  a  revolutionary  movement. 

Geiger  went  in  the  meantime  to  Bielefeld  and 
Frankfort,  where  he  came  in  contact  with  the  Prussian 
ambassador,  whose  opinion  was  required  as  to  Geiger's 
political  record.  He  answered  that  nothing  of  any 
damaging  character  could  be  found  in  the  records  at 
Mayence,  and  that  having  read  the  "  Zeitschrift"  he 
could  not  help  being  astonished  at  the  ability  and  vast 
scholarship  of  Geiger  as  manifested  therein. 

In  order  to  be  nearer  Breslau,  Geiger  went  to  Ber- 
lin, w^liere  he  remained  from  September,  1838,  to  De- 
cember, 1839.  He  conferred  with  the  ministers  Alten- 
stein  and  Rochow,  and  with  Alexander  von  Humboldt, 
whose  powerful  influence  greatly  benefitted  his  case, 
and  who  remained  his  life-long  friend.  Among  other 
acquaintances  of  note,  which  Geiger  had  formed  in  Ber- 
lin were:  Bettina  v.  Arnim,  ]\Iax  Ring,  who  wrote  an 
excellent  poem  on  Geiger,  while  presenting  him  in 
Breslau  with  a  costly  cup  in  the  name  of  the  Congrega- 
tion; H.  D.  Oppenheimer,  Ludwig  Bamberger,  and 
Leopold  Zunz,  in  whose  house  he  was  always  a  wel- 
come guest.  The  leading  men  of  the  Berlin  Jewish 
Congregation  had  done  absolute!}-  nothing,  although 
they  were  requested  b}^  the  Congregation  of  Breslau  to 
interest  themselves  in  behalf  of  Geiger  and  his  just 
cause,  which  was  also  their  cause.  This  fact  is  in 
keeping  with  the  character  of  the  Berlin  Jews,  who 
deemed    themselves    very    crafty    in     doing — nothing. 

The  following  extracts  of  Geiger's  letters  during 
his  stay  in  Berlin  will  alwavs  remain  interesting  read- 
ing. In  a  letter  to  Jacob  Auerbach  he  says  among 
other  things:  "  Neither  the  government  nor  the  Jews 
will  weaken  me  in  my  firmness.  The  former  would 
like  to  get  rid  of  me  in  roundabout  ways.  But  this 
will  not   do,  they   have   to   say   clearly   and   definitely, 


Ar.RAHAM    (IKKiHk.  -  295 

'  We  do  not  want  you,'  or  they  have  to  accept  me. 
I  o-ive  a  year  of  inv  life  and  even  more,  ''  *  that 
the  Prussian  government  may  speak  out  clearly  and 
decisivelv  as  to  its  measures  toward  Judaism  without 
subterfuges.      *  *       They  would  like  very  much  to 

tire  me  out,  so  that  I  should  throw  away  the  pittance, 
which  would  give  them  a  chance  to  pose  as  the  lovers 
of  justice;  yes,  I  would  go,  would  have  gone  long  ago 
if  it  had  been  only  my  own  affair.  As  it  is,  I  will 
carrv  the  matter  through  to  the  very  last  moment. 
These  gentlemen,  as  well  as  the  faint  hearted  Jews,  are 
mistaken  in  me.  My  perseverance  is  a  cause  of  em- 
barrassment to  their  weakness  and  to  their  tricks,  and 
thev  confess  already  that  they  are  embarrassed.  *  * 

I  am  much  too  proud  to  attack  Philippsohn  as  an  op- 
ponent of  mine.  *  *  That  I  do  not  like  the  Jews 
of  Berlin  you  know  by  this  time  through  Mr.  :\I.  It 
is  here  where  a  person  learns  to  know  what  indifter- 
entism  means.  *  They  are  here  very  strong  in  nega- 
tive action  only.  *  '  *  They  say  that  the  cancer 
must  not  be  cut  out,  a  little  scraping  is  sufficient. 
This  mav  look  nice  for  a  time,  but  the  cancer  contin- 
ues to  eat.  *  *  I  know  that  I  will  accomplish 
more  in  creating  religious  interest  and  in  weakening 
indifferentism  than  all  these  men  who  talk  so  positive- 
ly. *  *  Please  give  my  pamphlet  on  the  'Es- 
tablishment of  a  Jewish  Theological  Faculty'  nc 
further  attention.  Let  it  sleep  as  does  the  faculty. 
The  latter  walks,  thank  God,  in  the  realm  of  the 
sainted  souls,  and  has  fled  from  his  friend  Philippsohn 
and  his  con.sorts.  Its  enemies  would  not  have  done  it 
any  harm."t 

In  a  letter  to  M.  A.  Stern,  dated  August  2,  1839, 
he  savs:  '^The  embarrassment  of  the  government 
grows  on  account  of  my  perseverance,  aided  by  the 
constancy  of  the  Congregation  in  P>reslau.       The  latter 

*Thi.s  remark  is  just  exactly  as  true  to-day  as  it  was  fifty-one 
vears  ago. 

tLetter  to  Jacob  Auerhacli,  dated  Ik-rlin,  June  i3-2ist  1S39  (Post- 
huniou-  \Vork>,  Vol.  V,  pages  140-142). 


O 


296  RKFOKMKI)   jri'AlSM. 

acts  indeed  nobly.  No  trouble  and  no  costs  are  avoid- 
ed— you  can  well  imagine  that  I  do  not  live  here  at 
my  own  expense — in  order  to  bring  about  a  favorable 
result.  Even  if  the  decision  of  the  government  should 
turn  out  against  me,  the  attention  and  sympathy  which 
the  matter  has  produced,  cannot  help  bearing  fruit. 
But  should  the  result  be  favorable,  great  things  have 
been  accomplished,  and  I  hope  to  do  much  in  a  Con- 
gregation of  such  importance  as  the  one  in  Breslau.* 

Of  his  relation  to  Zunz,  Geiger  says  in  another 
letter  to  Stern,  dated  November  1 4th- 1 6th:  "My  per- 
sonal intercourse  with  Zunz  I  would  not  give  up  for 
any  price.  1  have  indeed  learned  of  Zunz  very  much, 
and  to  have  won  in  him  a  friend,  not  only  a  literary 
associate,  is  saying  a  good  deal,  and  is  also  of  import- 
ance. *  *  While  I  always  paid  serious  attention 
and  love  to  the  history  of  Judaism,  I  have  made  it 
more  of  a  specialty,  owing  to  the  impulses  of  Zunz  and 
my  intercourse  with  him."  From  different  reasons 
Geiger  discontinued  the  publication  of  his  "  Zeit- 
schrift"  temporarily  (1839).  But  he  hoped  that  others 
would  follow  in  his  footsteps,  but  in  vain.  He  writes 
to  Stern  in  the  same  letter.  *  *  "The  main  thing 
is  that  most  of  these  Rabbis,  and  just  the  ones  who  oc- 
cupy prominent  positions,  and  who  could  exercise  great 
influence  upon  others  have  learned  too  little.  *  * 
Philippsohn,  for  instance,  possesses  practical  sense  and 
versatility,  but  ability  and  the  purity  of  character  are 
lacking." 

In  a  letter  to  Stern,  dated  December  6th,  1839,  he 
informs  Stern  of  his  final  success  in  the  matter  of  nat- 
uralization, and  continues:  "I  must  confess  I  am 
proud  of  the  fifteen  months  spent  here  and  of  their 
successes;  many  others  would  not  have  had  the  perse- 
verance and  the  self  denial  necessary  for  such  a  pro- 
tracted stay." 

Geiger' s  enthusiasm  for  his  chosen  field  was  so 
great  that  no  matter  how   things   might  have  turned 

*Geiger:     Posthumous  works,  Vol.  V,  pages  142-145. 


AHkAHAM    (;KK1KR.  297 

out,  he  would  have  reuiaiued  Rabbi.  He  expressed 
himself  ou  the  subject  as  follows:  ''Should  I  fail,  owiu<;' 
to  the  slow  course  aud  to  the  stupidity  of  the  people,  I 
will  kuow  how  to  jret  throu^^h  the  world,  but  I  shall 
reiuain  Rabbi,  eveu  without  au  office.  I  kuow  so  well 
how  I  can  be  a  useful  member  in  the. history  of  Juda- 
ism, that  uothiui^  can  perplex  me  now."* 

November  6th,  Geiger  was  officially  notified  that 
his  election  in  Breslau  was  sanctioned  by  the  goxern- 
ment.  On  December  24th  he  went  to  Breslau,  and  on 
January  2nd,  1840,  he  entered  npon  his  position.  He 
bound  himself  to  preach  almost  every  Sabbath,  to  su- 
pervise the  educational  institutions  of  the  Congrega- 
tion, and  to  care  for  the  religious  instruction  of  the 
young. 

On  January  4th  he  delivered  his  inaugural  sermon. 
Not  a  few  of  his  former  opponents  became  his  friends. 
He  married  July  ist,  1840,  in  Frankfort,  where  he  was 
invited  by  the  Congregat  on  to  preach,  and  was  pre- 
sented with  a  diploma  as  Rabbi.  His  trip  to  Breslau 
via  the  cities  along  the  Rhine,  and  by  way  of  Berlin 
was  a  triumphal  march.  His  reception  in  Breslau 
July  i6tli  was  a  grand  affair,  giving  testimony  of  the 
sincere  affection  which  united  Rabbi  and  Congregation, 
a  bond  which  in  consequence  of  mutual  struggles  in  a 
sacred  cause  becomes  always  firmer. 

Geiger' s  wife,  Kmilie,  understood  perfectly  how 
to  make  her  house  the  social  center  of  the  Congrega- 
tion. For  years  the  members  of  the  Congregation, 
old  and  young,  rich  and  poor,  assembled  on  the  first 
Wednesday  evening  of  every  winter  month,  and  on 
Purim  evenings,  and  these  receptions  or  jours  fixes 
were  looked  forward  to  with  the  greatest  pleasure  by 
the  best  element  of  Breslau  Jewdoni.  Geiger' s  mar- 
ried life  was  blessed  with  two  daughters  and  two  sons, 
Dr.  Berthold  Geiger,  Attorney  at  Law,  in  Frankfort-on- 
tlie-Main,son-in-law  of  Dr.  Jacob  Auerbach,  and  Doctor 


*(ieij<er:  Posthumous  works,  Vol.  T,  pages  7-25;  see,  also 
Dr.  Geiger's  pamphlet:  "Die  Ivetzten  Zwei  jahre"  (Breslau  1840, 
Friedleander). 


29?>  RKK0KMP;D   JUDAISM. 

Ludwify  Geiger,  Professor  of  History  at  the  University 
of  Berlin.  He  is  the  author  of  numerous  historical 
works,  and  editor  of  his  father's  posthumous  writings. 
At  present  he  is  editor  of  a  magazine  in  the  interest  of 
the  history  of  the  Jews,  which  periodical  is  subsidized 
])v  the  "  Deutsch-Israelitischen  Gemeindebund,"  (The 
Confederation  of  German-Jewish  Congregations).  The 
fact  that  Ludwig  Geiger  and  not  the  so-called  historian 
Graetz  was  intrusted  with  this  important  task,  shows 
the  true  importance  which  is  entertained  in  Germany 
of  Graetz' s  historiography. 

But  those  who  think  that  Geiger  had  smooth  sail- 
ing in  Breslau,  after  his  victory  over  his  unscrupulous 
and  fanatical  enemies,  are  very  much  mistaken.  In- 
spired by  S.  A.  Tiktiu  and  his  satellites,  an  anonymous 
pamphlet  was  issued,  entitled:  "The  Election  of 
Rabbi  in  Breslau."  The  author  of  this  stupid  publica- 
tion was  a  certain  Davidsohn,  who  was  paid  by  the  or- 
thodox party  of  Breslau  for  his  tirade  against  Geiger. 
In  reviewing  the  libelous  pasquinade,  Geiger  alludes  to 
a  Talmudic  passage,  and  sarcastically  translates  it  as 
follows:  "David's  son  comes  then  only,  when  the 
intellect  is  gone  and  when  the  money  has  given  out."* 

Geiger  refutes  in  the  strongest  possible  terms  the 
foolish  fashion — :and  this  may  be  a  hint  to  the  ortho- 
doxy of  our  days — of  introducing  into  Judaism  terms 
which  belong  to  Christianity  exclusively.  Judaism  knows 
no" 'orthodoxy"  or  "heterodoxy,"  because  the  questions 
agitating  the  diflferent  parties  within  Judaism  do  not 
touch  dogmas,  but  the  ceremonies.  Since  time  imme- 
morial even  those  Rabbis  who  most  strictly  complied 
with  the  practice  of  every  observance  and  usage,  held 
the  most  radical  views  on  inspiration,  revelation,  mira- 
cles, personality  of  God,  resurrection,  immortality  of 
the  soul,  supernaturalism,  and  so  forth,  f 

*This  obscure  passage  speaks  of  the  coming  of  the  Messiah,  who 
is  called  in  Talniiidical  phraseology:     "Son  of  David." 

+  It  would  lead  nie  too  far  to  give  even  a  small  number  of  pas- 
sages proving  this  important  assertion.  They  can  be  found  on  pages 
127-128  of  my  "Principles  of  Judaism  compared  with  those  of  Chris- 
tianity" (I^eip/.ig,  Baumgaertner,  1S77):  andin  my  "The  Talmud  from 


ABRAHAM    (;KICrKR.  299 

The  writer  of  this  pasquinade  reproaches  the 
Prussian  Ministry  in  unmeasured  terms  for  having 
sanctioned  Geiger's  election.  He  is  convinced  that  if 
the  just  (?)  complaints  of  the  orthodox  Jews  had 
reached  the  throne  of  the  king,  and  if  the  dissenting 
opinions  of  Geiger  had  been  known  to  the  highest 
authorities,  it  would  have  been  needless  for  him  to 
write  on  the  subject.  The  fact  of  the  matter  is  that 
the  enemies  of  Geiger  had  left  no  stone  unturned  in 
order  to  oust  him.  At  first  they  appealed  to  the 
government  of  the  province  of  Upper    Silesia,    then   to 

the  point  of  view  of  Modern  Judaism"  (Berlin,  Issleib,  18S0).  But 
some  instances  niav  find  a  place  here:  "Who  knows,  who  ascends 
the  heaven,  returns  and  tells  us'MTalm.  Makkoth.  23I.  "Atinie  will 
come  when  all  religious  laws  and  ceremonies  will  lose  their  validity" ' 
(Niddah,  61).  "God  never  came  down  from  heaven  to  earth,  Moses 
and  Elijah  never  ascended  the  heaven"  (Succah,  5)r  "Israel  has  no 
longer  to  expect  a  Messiah,  for  the  prophecies  concerning  the  Mes- 
siah were  fulfilled  through  Hezekiah"  (Sanh,  99).  Many  Christians 
and  a  great  many  orthodox  Jews  are  of  the  opinion  that  the  so-called 
Biblical  criticism  is  the  work  of  modern  theologians,  a  product  of 
the  Nineteenth  century.  Nothing  of  the  kind  If  they  will  please 
go  back  fifteen  centuries,  they  surely  will  be  nearer  the  cradle  of 
this  so-called  "new  science."  In  the  middle  of  the  third  century 
Simon  ben  Lakish,  the  great  Talmud  teacher,  decided  that  Job  never 
existed  but  was  a  poetical  creation,  aud  furthermore,  that  the  names 
of  the  angels  were  borrowed  from  a  foreign  people  (Babylonians, 
Persians),  by  the  Jews  during  the  exile.  By  the  wa_\  it  may  be  men- 
tioned, the  highly-gifted  Gaon  Saadiah,  who  flourished  in  the  ninth 
century,  unequivocally  placed  reason  above  the  Bil>le  and  the  Tal- 
mud, and  explained  away  many  of  the  "miracles,"  for  instance  the 
speaking  serpent  in  Paradise,  Balaam's  ass,  the  witch  of  Endor,  and 
so  forth.  His  contemporary,  Chivi  of  Balk,  explains  the  crossing 
of  the  Red  Sea  by  the  Israelites  as  "ebb  and  flood,"  the  manna  as  a 
sort  of  resin  emitted  by  the  sweating  of  certain  trees,  the  radiant 
face  of  Moses  as  caused  by  too  much  fasting,  and  he  plainly  denies 
supernatural  revelation.  Isaac  ben  Salomo,  another  contemporary, 
maintains  that  Gen.  XXXVI,  31:  "These  are  the  Kings  of  p:(lom. 
who  reigned  before  kings  in  Israel  existed,"  had  not  been  written 
by  Moses,  but  at  the  time  of  King  Josaphat.  Moses  Gikaiilia  brings 
prophecies  of  Isaiah  in  connection  with  the  events  of  his  own  time. 
S.imuel  ben  Chofni,  -Vlnilwalid  (Jonah  ben  Ganach),  ben  Jasus  (Jiz- 
chaki)  belonged  to  the  same  critical  school.  Abraham  Ibn  Esra, 
(born  1093,  died  1167),  is  tha  first  who  boldly  acknowledges  the  Bab- 
ylonian origin  of  the  so-calied  "Second  Isaiah"  (chapters  40-66),  and 
hinted  at  ditlicult  passages  of  the  Pentateuch,  thus  attacking  the 
authenticityof  the  same  Spinoza  explained  these  interesting  pas- 
sages. (See  my  lecture  on  "Spinoza,"  Chicago  Inter-Ocean,  Decem- 
ber, 1SS3,  and  my  "The  Talmud,"  a  series  of  lectures  delivered 
jh  Denver,  pages  40-41.  Denver,  1SS4). 


300  Ki':i'()RMi':i)  jidaism. 

the  minister  of  the    interior,    then    to    the    king,    then 
they  attempted  to  effect  Geiger's  removal    from    office. 

He  then  accuses  the  representatives  and  members 
of  the  Breslau  Congregation  of  frivolity,  because  they 
had  elected  Geiger,  arraigns  them  that  money  leads 
the  fashion  with  them,  and  contradicts  himself  in 
the  following  sentence,  where  he  concedes  that  they 
possess  a  higher  education  and  are  imbued  with  a 
strong  religious  sentiment.  Geiger  was  right  in  saying 
''Davidsohn  came  after  he  had  lost  his  senses." 

The  author  comes  then  to  Geiger,  and  brings 
forth  eight  accusations  against  him,  which  would  be 
entitled  to  a  place  in  the  "Curiosities  of  Literature."* 

First  Accusation:  —  Geiger  has  approved  the 
abolition  of  the  Fast  of  the  Eve  of  Passover,  for  the 
benefit  of  a  first-born  son.  Now,  ]Maimonides  and 
numerous  Rabbis  of  the  middle  ages,  disregarded  this 
usage. 

Second  Accusation:  Geiger  does  not  observe  the 
customs  of  mourning  between  Passover  and  the  Feast 
of  Weeks.  The  observance,  not  to  shave  one's  beard 
in  the  "Sephira,"  i.  e.,  the  seven  weeks  between 
Pessach  and  Shabuoth,  is  of  very  late  origin,  and 
meaningless.! 

Third  Accusation: — Geiger  disregards  the  custom 
of  holding  vigil  on  the  night  of  the  Feast  of  Weeks. 
This  is  a  foolish  cabalistic  usage,  which  is  not  even 
mentioned  in  the  latest  codices.    - 

Fourth  Accusation: — Geiger  called  the  observance 
of  Tashlich;!;  an  invention  of  the  people,  which  was 
not  deemed  worth  while  to  be  mentioned  in  the  codex. 


*There  is  no  conservative  Rabbi  in  America  who  is  not  t^uilty  of 
the  offenses  of  which  Geiger  is  here  accused. 

tSee  Ur.  Landsberger's  "Heathenish  origin  of  the  custom  not  to 
marry  between  Passover  aud  the  Feast  of  Weeks.  (Breslau,  18S9, 
Schletter:     also  Geiger's  Zeitschrift,  Vol.  VII). 

tSome  of  the  hyper-orthodox  Jews  go  in  the  afternoon  of  New 
Vear  (first  day)  to  a  river  or  dyke  and  throw  pieces  of  bread  or  cake 
into  the  water,  reciting  the  verses,  Micah  Vll,  iS-20.  On  account  of 
the  expression  "cast  all  their  sins  into  the  depths  of  the  sea,"  the 
ceremonv  is  called  "Tashlich." 


Al-.KAHA.M    CEIC.KR.  3OI 

Fifth  Accusaliou:— Cknj^cr  should  have  said  that 
the  processions,  with  branches  of  pahns  and  myrtle- 
branches  on  the  Feast  of  Booths,  were  nothing  but  ex- 
pressions of  joy,  as  the  whole  festival  is  the  "time  of 
our  jov."      Geiger  has  proven  this  assertion. 

Sixth  Accusation; — Geiger  should  have  said  that 
the  washing  of  the  hands  after  leaving  a  house,  where 
a  corpse  lies,  is  meaningless.      Horrible  s  n,  this! 

vSeventh  Accusation: — Geiger  had  said,  that  the 
praver  at  sight  of  the  moon  should  be  shortened  thus: 
'Traise'd  be  he  who  always  reneweth  the  moon.''  The 
onlv  wrong  I  can  see  in  Geiger,  is  that  he  did  not  de- 
nounce such  a  prayer  as  idolatry  and  moon-worship. 

Eighth  Accusation: — Geiger  had  asserted,  that 
the  removal  of  the  shoes  is  no  act  of  reverence  and  re- 
spect among  us,  on  the  contrary,  ill-mannered.  Hence, 
is  the  custom  that  the  Aaronites  remove  the  shoes 
while  blessing  the  people  (Duchenen)  objectionable.  He 
also  mentioned  that  the  Biblical  command  that  the 
priests  .should  bless  the  people  daily,  was  practically 
abolished  and  limited  to  three  holidays  only. 

I  have  mentioned  these  "accusations"  in  order  to 
show  how  ridiculous  they  were. 

He  finds  also  fault  with  Geiger' s  criticism  of  S. 
Raphael  Hirsch's  "Nineteen  Letters,  ""^^  in  which 
Geiger  strongly  arraigned  the  disgusting  idolatry  of 
the  Jewish  ceremonies,  which  is  mentioned  in  these 
letters.  Among  other  things,  Geiger  said;  "It  is 
very  funnv  indeed  to  call  a  man  an  atheist  because  he 
writes  two  words  or  touches  a  candle  on  the  Sabbath." 
The  pamphleteer  further  accuses  Geiger  of  "wicked 
superciliousness"  and  of  "conceited  rationalism,"  be- 
cause he  expressed  doubts  as  to  the  Biblical  origin  of 
the  custom  to  have  "Mezuzoth"!  on    the   door,    and  of 

*The.se letters  appeared.  1S36,  under  thepseudonMii  "Hen  I'siel," 
second  edition,  1SS9,  Frankfurt. 

tDoorpost.  (Deut.  XI,  20.)  On  a  piece  of  parchment  are  writ- 
ten the  passages,  Deut  VI,  d-9;  XI,  13-21  (inclusive),  and  on  the 
back  the  word  "Shaddai"  (Almighty).  According  to  Isaiah 
LVII,  8,  its  origin  seems  to  be  heathenish. 


302  Kl<:i'()RMl'.l)    jri»AISM. 

laying-  "Tcfillin"*  (phylacteries)  cm  the  head  and  hard. 
A  less  ignorant  writer  would  have  known  that  already 
Rabbi  Samuel  Ken  Meier, f  the  grandson  of  Rashi]:,  not 
only  expressed  such  doubts  eight  hundred  years  before 
Geiger,  but  went  further  than  Geiger  by  declaring 
plainly  and  unmistakably,  that  the  passages,  Exodus 
XIII,  9,  Dent.  VI  and  XI,  must  not  be  taken  literally 
but  figuratively,  just  like  Canticles  XIII,  6,  "Engrave 
them  like  a  seal  on  thy  heart."  The  Samaritans  do 
not  lay  "Tefillin"  and  have  no  "Mesusoth."S 

In  conclusion,  Geiger  censures  most  severely  all 
those  who  talk  for  pay  about  things  of  which  they 
know  nothing.  His  biting  sarcasm  against  the  "Beer- 
hetebll  scholarship"  of  the  modern  orthodoxy,  which, 
utterlv  devoid  of  tflie  knowledge  of  the  origin  and 
history  of  religious  customs,  is  always  at  hand  with  the 
hue  and  cr\-:  "It  is  a  Mizvch;  it  is  written,"  must  be 
read  in  order  to  be  appreciated.  He  calls  this  sort  of 
learning  a  "curse  to  Judaism."^ 

The  struggle  in  Breslau  became  more  intense  and 
made  the  suspension  of  Tiktin  necessary  (1842).  But 
this  was  rather  the  signal  to  a  renewed  fight,  in  which 


*Tefilin,  "Tefilla"  (prayer).  There  are  two  kinds,  "Tefillin  shel 
'f  ('Jad"  (of  the  hand)  and  "Tefillin  shel  Rosh"  (of  the  head).  On  pieces 
of  parchment  are  written  the  following  passages:  Exod.  XIII,  i-ii; 
K-xod.  XIII,  11-17;  Deut.  VI,  4-10;  Deut.  XI,  13-22. 

tHe  is  known  as  "Rashbani,"  and  complemented  the  Talmudical 
lal)ors  of  his  grandfather,  Rashi.  He  was  one  of  the  "Tossafists" 
(Baale  Tossafot)  and  a  clear  sighted  commentator  of  the  Bible, 
which  is  best  proven  l)y  his  rationalistic  explanation  of  Mesusa  and 
Tefillin 

jriis  name  was  vSalo;nen  ben  Isaac  [1040-1105],  a  disciple  of  Ja- 
cob 1).  Jakar  in  Woinis,  and  Isaac  b.Juda  in  Mainz.  He  commen- 
tated the  entire  Bible  and  Talmud,  and  it  has  always  been  a  matter 
of  surprise  how  one  man  could  accomplish  such  a  gigantic  work 
and  tremendous  task  all  l)y  himself.  Zuuz  was  the  first  to  do  him 
justice. 

^Because  the}' take  the  passages  in  a  figurative  sense,  like  Prov. 
111,3;  VI,  22;  VIII,  3;  Isaiah  XLIX,  16.  See  Geiger,  Zeitschrift  der 
Deutsch  Morgenl.  Ge.sellsch.,  Vol.  XX,  page  570. 

IILiterally,  "well  explained."  The  book  is  a  compendium  con- 
taining the  numberless  Jewish  customs  and  observances. 

IfSee  (jeiger,  "The  last  Two  Years;  Letters  to  a  Befriended 
Rabbi." 


AP.KAIIAM    CKK'.KR.  303 

fair  incaiis  and  foul  were  used  to  harass  Oei^er.  Tik- 
tin's  followers  were  espi-cially  enil)ittered  on  account  of 
the  ovations  offered  to  Geiger  by  his  Con.ij;regation. 
Here  is  the  translation  of  an  address  presented  to  (yei- 
ger  and  signed  bv  every  member  of  the  Breslau  Con- 
gregation: "(Konr  own  accord  we  approach  you  from 
the  midst  of  vour  Congregation,  which  highly  reveres 
you,  and  which  feels  happy  on  account  of  your  pious, 
(xod-fearing  activity,  in  order  to  express  to  you  plainly 
and  candidly,  our  deep  veneration  and  love  in  a  time 
when,  alas,  yon  have  to  fight  hard  struggles  against 
the  unholy  weapons  of  those  who  accuse  you  of  heresy, 
and  against  the  poisoned  arrows  of  slander  and  cal- 
umny. We  also  give  vent  to  our  deep  indignation  on 
account  of  the  unworthy  attacks  with  which  blind  pas- 
sions overwhelm  you.  The  pure  and  holy  fire  of  en- 
thusiasm for  the  genuine  Judaism,  wdiich  inflamed  you 
to  show,  with  scientific  keenness  and  clearness,  the 
eternally  tiue  kernel  of  our  own  faith,  will  encourage  you 
to  continue  your  Rablnnical  activity,  which  you  have 
begun  so  gloriously  and  carried  on  so  happily  in  the 
interest  of  strengthening  the  religious  spirit  in  our 
Congregation  and  in  the  community  of  Israel  at  large. 
Vou  will  accomplish  your  noble  work  in  spite  of  the 
hostilities  with  which  earthly  interests  and  passions 
obstruct  your  wa\-.  You  may  be  sure  of  the  thanks 
and  the  veneration  of  all  noble  men  and  of  the 
blessing  of  God,  who  is  a  God  of  life  and  light,  and 
who  will  grant  all-powerful  protection  to  your  work. 
So  mote  it  be.  Signed,  The  Members  of  the  Israelit- 
ish  Congregation  of  the  City." 

No  wonder  that  such  an  address,  signed  by  every 
member  of  the  large  Congregation,  did  not  fail  to  fill 
the  hearts  of  Geiger's  enemies  with  fierce  wrath  and 
violent  anger.  Did  not  this  address  unmistakably 
convince  them,  that  all  their  tricks  and  machinations 
had  produced  the  contrary  effect  ?  Instead  of  depriv- 
ing him  of  the  respect  and  confidence  of  the  people, 
these  intrigues  had  made  him  most  popular,  and  his 
name  a  h'>useh(jVl    word    in    P>reslau.       We   can   easily 


304  RKFORMl-,1)    JIDAISM. 

understaiul  that  such  a  feeliiio-  must  have  been  <;alling 
to  the  small  hut  active  band  of  fanatics  and  hypocrites 
who  constituted  themselves  as  the  saviors  of  Breslau 
Judaism  in  those  days.  Their  impotent  rage  knew  no 
limits.  They  became  desperate,  lost  their  heads, 
committed  one  foolishness  after  another,  and  simply 
made  themselves  ridiculous.  For,  was  in  not  foolish- 
ness— yea,  madness  on  their  part,  even  to  dream  of  the 
possibility  that  the  Prussian  government  would  remove 
Geiger  from  his  position  as  Rabbi  of  so  prominent  a 
Congregation,  which  had  just  as  one  man  publicly  de- 
monstrated that  they  loved  and  worshipped  him  ? 
Was  it  not  ridiculous  to  imagine  for  a  moment  that 
the  government  which  two  years  before,  at  a  time  when 
Geiger  was  comparatively  a  stranger  in  Breslau,  had 
sanctioned  his  election,  would  now  undo  its  actions  in 
order  to  please  a  few  fanatics  who  had  an  axe  to  grind? 
And  yet  Tiktin  and  his  party  petitioned  the  Prussian 
ministry  to  remove  Geiger,  after  a  most  successful 
activity,  from  his  office,  in  the  face  of  the  fact  that  he 
had  done  more  for  the  Congregation  and  lor  the  cause 
of  Judaism  in  two  years,  than  Tiktin  and  all  Silesian 
and  Polish  Rabbis  had  accomplished  during  their  life- 
time. If  ever  it  proved  true  that  "  Queni  Deus  vult 
perdere  eum  dementat,"*  it  proved  so  in  this  case.  In 
order  to  succeed,  eight  Rabbis  of  Posen  and  Upper  Si- 
lesia— Eger,f  Israel  and  David  Deutsch,  J.  Caro  and 
others, — were  induced  to  declare  that  Geiger  was  not 
only  unworthy  to  occupy  a  position  of  Rabbi,  but  even 
to    be    admitted    as    a    witness    in   a    court  of  justice. 


*Whoiii  God  wishes  to  destroy,  hiui  he  makes  mad. 

tHis  father,  Rabbi  Akiba  Eger,  born  in  Eisenstadt,  November, 
1751,  was  Rabbi  in  Maerkisch-Friedland,  and  Posen.  He  could  have 
wielded  apowerfwl  influence  for  good  but  he  used  his  influence  in  or- 
der to  prevent  the  regulation  of  the  school  system  among  the  Jews 
of  the  province  of  Posen.  He  thought  he  had  done  a  great  thing  in 
freeing  the  Jews  from  military  service,  not  knowing  that  he  had  in 
this  way  hurt  the  cause  of  the  Jews  in  Prussia,  by  giving  rise  to  the 
belief  in  the  accusation  that  the  Jews  were  cowards  and  unwilling  to 
shed  their  blood  for  their  country.  While  he  was  considered  a  saint 
by  the  ignorant  masses,  he  was  not  able  to  make  Posen  a  prominent 
seal  of  Jewish  learning.    His  scholarship  was  limited,  his  "opinions" 


ABRAHAM    GKICiER.  305 

These  eight  pygmies  acted  as  if  Judaism  had  a  tribu- 
nal of  inquisition,  and  as  if  they  had  constituted 
this  tribunal.  In  two  pamphlets  :  "  Darstellung  des 
Sachverhaeltnisses  in  seiner  hiesigeu  Rabbinats- Angel - 
egegenheit,"  by  S.  A.  Tiktin;*  and  "  Entgegnung 
auf  den  Bericht  des  Obervorstehercollegium's  der  hie- 
sigeu Israeliten-Gemeinde  ueber  die  Rabbinats- Angel- 
egenheit  an  die  Mitglieder/'f  by  the  same  author, 
Geiger  is  most  mercilessly  attacked  as  a  man  who  sys- 
tematically works  to  destroy  the  pillars  of  Judaism  in  a 
manner  never  done  before,  and  who,  in  spite  of  all  this, 
"does  not  blush  and  is  not  ashamed  to  officiate  as 
Rabbi."  (p.  16).  :More  than  this,  Geiger  is  branded 
by  these  eight  zealots  as  an  infidel,  who  must  be  de- 
spised, shunned  and  separated  from  the  community  of 
Israel,  and  whose  word  as  a  witness  before  a  court  of 
justice  is  unworthy  of  belic-f.      (p.  26). 

To  such  an  outrageous  insult  Geiger  had  to  an- 
swer, and  answer  he  did  in  a  manner  worthy  of  a 
Geiger.  He  delivered  an  address  before  his  Congrega- 
tion, which  he  published  under  the  title,  "Ansprache 
en  meine  Gemeinde.";): 

One  of  the  great  complaints  of  Geiger' s  enemies 
has  been  that  he  was  not  satisfied  with  the  position  of 
a  "preacher"  or  "lecturer,"  but  that  he  insisted  upon 
the  title  "Rabbi."  Geiger  was  right  in  his  action,  as 
was  Holdheim  in  a  similar  case  in  Berlin.  Had  the 
Reformers  given  up  their  titles  as  "Rabbis,"  the  Re- 
form-movement would  have  gained    no    stronghold  in 

on  religious  subjects  did  not  betray  a  man  of  brains.  He  was  one 
of  those  Rabbis  who  strongly  condemned  the  Hamburg  temple  ser- 
vice. (See  Geiger,  Posthumoes  Works,"  Vol.  II,  page  259).  His 
son  simplv  inherited  from  him  the  position  of  Rabbi  in  Posen.  al- 
though he  was  a  —  nonentity.  See  page  190  of  this  book.  Chap  VIII, 
Holdheim.     Akiba  Kger  died  Oct.  12,    1S37. 

♦Presentation  of  the  affairs  pertaining  to  liis  Rabbinical  office. 
Breslau,  1842. 

tReply  to  the  report  of  the  Board  of  Directors  of  this  Congrega- 
tion, in  matters  of  the  Rabbinical  office.  Addressed  to  the  mem- 
bers.    Breslau,  June  19,  1S42. 

iAddress  to  niv  Congregation,  (Breslau,  1S42),  also  published  in 
Geiger's  Posthumous  Works,  Vol.  I,  pages  52-112.  (Berlin.  1S75, 
Ivouis  (ierschel,  London,  Asher  &  Co.) 


3o6  REFORMED   JUDAISM. 

the  Congregations.  Geiger,  when  coming  to  Breslan, 
acted  like  a  gentleman  toward  Tiktin,  while  the  latter 
behaved  like  an  ill-mannered,  nneducated  ''Rebbele." 
Geiger  called  on  Tiktin  in  company  with  Robert 
Dyhrenfnrth,  president  of  the  Congregation.  Tiktin 
requested  Geiger  to  call  on  him  again  next  day,  but 
alone.  Geiger  complied  with  this  reqnest,  but  was 
told  that  Tiktin  was  not  at  home.  Geiger  left  his 
card  there,  and  before  leaving  Breslan,  he  took  leave 
of  Tiktin.  As  soon  as  Geiger  had  entered  upon  his 
duties  in  Breslau,  he  asked  of  Tiktin,  through  Scheyer 
Eliason,  when  his  visit  would  be  most  welcome. 
Tiktin' s  rude  answer  was  that  he  did  not  desire 
Geiger' s  visit.  Who  then  disturbed  the  peace  of  the 
Congregation,  Geiger  or  Tiktin?*  When  Geiger  was 
requested  to  deliver  a  sermon  at  a  wedding,  at  which 
Tiktin  was  to  officiate,  Tiktin  staid  away.  Although 
Geiger  never  failed  to  attend  Tiktin' s  addresses,  which 
were  full  of  insulting  allusions  to  Geiger  and  the 
officers  of  the  Congregation,  Tiktin  always  absented 
himself  when  Geiger  preached,  although  his  sermons 
were  utterly  free  from  personal  polemic.  Even  on 
holidays  he  did  not  attend  the  Synagogue,  notwith- 
standing the  fact  that  the  directors  of  the  Congrega- 
tion proposed  to  him  to  preach  on  the  first  day,  pro- 
vided he  would  come  to  the  Synagogue  on  the  second 
day,  when  Geiger  preached.  Nevertheless  did  Geiger 
not  tire  in  trving  to  bring  about  a  more  harmonious 
feeling.  At  a  banquet  wdiere  both  Rabbis  were 
toasted,  Geiger  answered  the  toast,  saying  among 
other  things,  that  while  he  and  Tiktin  may  differ  in 
their  religious  views,  both  of  them  are  laboring  in  the 
interest  of  the  preservation  of  our  religion.  After  the 
speech  he  approached  Tiktin.  But  all  this  was  of  no 
avail  with  that  haughty  and   conceited    Rabbi,    whose 

*It  is,  however,  a  mistake  to  imagine  for  a  moment,  that  Tik- 
tin's  ungentlemanly  conduct  towards  Geiger  was  influenced  by  the 
difference  of  religious  opinions.  No,  it  was  simply  meanness  and 
jealousy.  P'or  Tiktin  had  treated  his  colleague  Falk,  fifteen  years 
before,  in  the  same  wa)-.     Falk,  however,  was  orthodox. 


AKRAHA.M    (iKIOKR.  307 

scholaisliip  was  b}'  no  means  great.  Whenever  Rab- 
binical functions  like  Chalizali  and  Get  (ritual  divorce) 
made  the  presence  of  both  Rabbis  necessary,  Tiktin 
intentionally  slighted  Gciger,  in  order  to  show  him 
that  he  did  not  recognize  him  as  a  Rabbi.  These  in- 
sults occurred  so  frequently  that  at  last  the  board  of 
directors  of  the  Congregation  was  compelled  to  inform 
Tiktin,  that  a  continuation  of  these  gross  insults  to  his 
colleague,  would  be  followed  by  Tiktin' s  suspension 
from  his  office.  And,  as  Tiktin  stubbornly  refused  to 
carry  out  these  directions,  he  was  suspended  (1842). 

It  was  a  principle  with  Geiger  and  with  all  other 
Reform-Rabbis  to  oppose  strongly  the  division  of  the 
functions  of  the  Rabbi  and  of  the  preacher.  Wherever 
such  divisions  existed,  the  Rabbi  was  regarded  as  the 
representative  of  stability  and  stagnation,  and  the 
preacher  as  the  representative  of  progress,  develop- 
ment and  Reform.  This  state  of  affairs  was  bound  to 
create  and  to  keep  alive  two  opposing  parties  in  the 
Congregation;  the  party  of  stabilism,  represented  by 
the  Rabbi;  the  party  of  progress,  led  by  the  preacher. 
Thus  discord  and  dissension  were  perpetuated  and 
nurtured.  How  right  Geiger  was,  is  best  proven  by 
the  fact  that  nowadays  such  a  division  of  the  Rabbini- 
cal office  is  almost  unknow^n. 

Geiger  was  peaceably  inclined.  He  even  sacrificed 
his  Zeitschrift  "for  the  sake  of  f)eace,"  but  having 
found  out  too  late,  that  his  peace-offerings  were  not 
appreciated  by  his  bitter  enemies,  he  commenced  its 
publication  again. 

The  following  is  another  proof  of  the  "piety"  of 
Tiktin  and  his  henchmen.  On  April  3,  1842,  the 
funeral  of  Heyman  Oppenheim,  a  prominent  member 
of  the  Congregation,  took  place.  Geiger  was  requested 
to  deliver  a  funeral  sermon.  Whether  Tiktin  was 
also  asked  to  do  so,  is  not  known.  Still  he  spoke,  but 
instead  of  delivering  a  funeral  address,  he  cowardly 
abused  his  privilege  in  order  to  vent  his  spite  against 
Geiger  and. his  friends,  whom  he  insulted  in  the  most 
outrageous    manner.       He    incited    the   mob    to    such 


308  RK FORMED   JUDAISM. 

an  extent,  that,  when  Geiger  was  abont  to  begin  his 
sermon,  the  tnnmlt  became  so  tremendous,  and  the 
wild  noise  and  excitement  so  fearful,  that  Geiger  was 
almost  thrown  into  the  grave.  With  his  usual  calm- 
ness and  tact,  he  simply  said:  "I  do  not  wish  to  dis- 
turb the  rest  of  the  dead;  depart  in  peace."  Who 
then  disturbed  the  peace?  It  was  not  until  after  this 
scene,  that  Tiktin  was  suspended.  Geiger  preached  a 
sermon  on  the  Sabbath  following  this  outrage, 
admonishing  the  hearers  to  preserve  peace,  and  warn- 
ing them  against  the  "unholy  fire"  of  fanaticism  and 
selfishness. 

Sunday  following  this  impressive  sermon,  three 
so-called  "messengers  of  peace"  made  their  appearance 
in  Geiger' s  house.  Naturally  he  thought  that  they 
had  been  sent  by  Tiktin,  in  order  to  apologize  in  his 
behalf  for  the  affront  offered  to  Geiger  by  Tiktin' s 
miserable  behavior  at  the  funeral.  But  how  disap- 
pointed was  Geiger  when  these  messengers  revealed 
their  mission.  The}- — or  better,  Tiktin —  had  the  af- 
frontery  to  ask  of  Geiger  that  he  should  declare  his 
willingness  to  give  up  in  future,  his  co-operation  in 
the  functions  of  Chalizah  and  ritual  divorces;  in  other 
words,  Geiger  should  resign  his  prerogatives,  privileges, 
rights  and  duties  of  Rabbi  for  the  sake  of  pleasing  an 
ignorant  fanatic  and  malicious  enemy,  who  was  his  in- 
ferior in  ev'ery  respect.  One  of  the  Jesuitical  mediators 
proposed  as  a  kind  of  a  compromise,  that  if  Geiger 
would  promise  never  to  be  present  at  such  functions, 
Tiktin — how  gracious! — would  grant  him  the  right  to 
be  present,  would  even  condescend  to  eventually  invite 
him  to  attend,  knowing,  of  course,  beforehand,  that 
Geiger  would  not  come.  Geiger,  an  honest,  straight- 
forward man,  who  despised  crookedness  and  trickery, 
most  indignantly  declined  such  an  arrogant  pretension, 
and  emphatically  declared  that  a  peace  based  on  hostile 
sentiments  cannot  last.  He  said  that  Tiktin  possessed 
not  the  least  authority  to  grant  or  refuse  him  Rab- 
binical rights  and  privileges  after  the  directory  of  the 
Congregation    had    decided    the   matter.      At  the  same 


AliRAHA.M    tiKIOKR.  309 

time  he  was  willing  to  forget  Tiktiu's  insults  and  even 
to  go  to  him,  or  to  meet  him  on  neutral  ground,  in 
order  to  offer  him  his  plan  of  reconciliation.  Again 
Tiktin  declined.  Geiger  nevertheless  proposed  to  him 
the  plan,  that  they  should  alternately  officiate  in  Rab- 
binical functions,  which  arrangement,  however,  need 
not  interfere  with  the  members  of  the  Congregation, 
should  they  perfer  Tiktin  or  Geiger  for  the  performance 
of  their  function.  Even  this  plan,  whicli  had  formerly 
met   with  Tiktin\s    approval  was  now  rejected  by  him. 

Such  systematic  stubbornness  on  the  part  of  Tiktin, 
forced  the  directory  of  the  Congregation  to  enlighten 
the  Congregation  as  to  the  true  state  of  affairs.  Thus 
appeared  the  "Report  of  the  Obervorstehercollegium 
to  the  ^Members  of  the  Congregation  on  the  question  of 
Rabbi,"  (Breslau,  1842,  May  25),*  in  which  Tiktin  is, 
of  course,  blamed  for  his  unjustifiable  action.  The 
fact  was,  that  Tiktin  wanted  no  rival  and  no  competi- 
tion. Geiger's  so-called  "heresy"  served  Tiktin  simply 
as  a  cloak  to  conceal  his  selfishness.  This  is  proven 
by  the  fact  that  he  already  rai.sed  the  cry  of  "split  in 
the  Congregation"  when  for  the  first  time  the  question 
of  engaging  a  second  Rabbi  came  up,  who,  "by  his 
religious  conduct,  would  be  able  to  gain  the  approval 
of  Tiktin." 

We  have  mentioned  how  Geiger  was  excommuni- 
cated by  eight  Rabbis  of  Upper  Silesia  and  Posen. 
Geiger  sarcastically  asked  those  Rabbis  whether  it  is 
not  both  foolish  and  wicked  to  use  in  our  enlightened 
age  bulls  of  excommunication  instead  of  instruction 
and  conviction  ?  "Are  these  Rabbis,  Tiktin  and  con- 
sorts, so  utterly  blind  as  not  to  know  that  by  using 
such  means  and  weapons,  their  contemporaries  will 
leave  them  more  than  ever  before  to  their  isolation? 
Do  they  still  imagine  that  all  they  have  to  do,  in  order 
to  make  harmless  the  destructive  critici.sni  of  their 
system,  is  to  wrap  themselves  in    their    Polish  gowns? 

*Bericht  des  Ohervorstehercollef^^ium's  an  die  Mitglieder  der 
hiesigeii  Israeliteiigemeinile  ueber  die  gegenwaertigvorliejiede  Rab- 
binats-.\ngelegenheit.     Breslau,  1842. 


310  KKKOR.AIlil)   JIDAISM. 

Of  what  a\ail  were  the  bulls  of  excouiniuiiication  and 
the  biirnin.i;-  of  the  writings  of  IMoses  IMendelssohn  and 
Hartwig  Wessely  ? 

''They  failed,  although  the  Rabbis  who  in  those 
davs  undertook  the  battle  against  progress  and  cul- 
ture, were  men  who  did  not  step  directh'  from  the  dry 
goods  shop  and  slaughter  house  into  their  Rabbinical 
chairs,*  but  had  devoted  a  whole  life-time  to  their 
studies."  Such  pygmies  as  Tiktin  and  his  abettors 
were  the  last  ones  who  could  check  the  wheel  of  pro- 
gress with  their  impotent  hands,  by  mere  noise  and 
the  cry  of  heresy.  Those  peculiar  saints  of  Posen, 
Beuthen  and  Lublinitz  accused  Geiger  of  being  a 
"Karaite"  and  a  "  Sadducee,"  which  proved  their 
recklessness  and  ignorance  in  judging  men  and  things. 
P'or  Geiger  was  all  his  life-time  the  strongest  opponent 
of  the  "Sadducees"  and  "Karaites,"  just  because 
"the  Sadducees  idolized  the  letter  of  the  Bible,"  and 
the  "Karaites"  clung  to  the  letter  without  paying  the 
least  regard  to  the  spirit,  f  The  other  reproach  that 
Geiger  had  attacked  the:  "tradition"  is  another  proof 
of  the  ignorance  of  his  opponents  regarding  Jewish  his- 
tory, as  the  principle  of  "tradition"  is  simply  the  prin- 

*Geiger  alludes  apparently  to  the  despicable  manner  in  which 
ignorant  sons  inherited  in  those  degenerate  daA's  of  orthodoxy,  the 
Rabbinical  positions  of  their  fathers — Tiktin  was  one  of  this  spe- 
cies— by  means  of  nepotism,  and  even  by  the  lavish  use  of  money, 
in  order  to  corrupt  voters,  just  as  it  is  done  in  political  primarj-  elec- 
tions in  this  country.  In  Hungary,  Poland  and  Russia,  these  meth- 
ods are  still  en  vogue  in  many  Congregations.  This  deplorable  sys- 
tem is  well  described  in  the  following  forcible  language:  "We  do 
not  find  fault  with  the  views  of  these  men  (Abraham  Bing,  Wuerz- 
^^"rg;  Jacob  Lissaer,  Lissa;  Akiba  Eger,  Moses  Sopher,  Pressburg), 
as  they  could  not  entertain  others  and  were  honest,  but  it  is  foolish 
to  find  in  this,  greatness  and  holiness.  Consistency  is  easy  when  we 
do  not  see,  or  do  not  want  to  see  the  other  side  of  the  ques- 
tion. P3'gmies  only  take  their  places,  reduced  storekeepers  or  the 
sons,  according  to  the  principle  of  heredity.  Whenever  a  system 
has  become  rotten,  but  is  not  yet  entire!}'  subdued,  these  are  its  last 
supports.  (Geigei:  Lectures  on  Jewish  history,  from  1S30  to  the 
present  da}',  meaning  1850,  delivered  in  Breslau  in  the  winter  of  1S49- 
50;  Posthumous  Works,  Vol.  II,  page  259. 

tSee  Geiger:  "Wissenschaftliclie  Zeitschrift  fur  Juedische  Theo- 
logie"  Vol.  I,  page  36;  Vol.  II,  page  114;  "Judaism  and  its  History," 
Vol.  I,  Lecture  VII,  (Breslau,  1S64,  Schletter)    translated   into    Eng- 


Al?RAIIA^r    GKKiKR.  3II 

ciplc  of  continuous  progress  and  development,  as  op- 
posed to  the  slavish  worship  of  the  letter  of  the  Bible. 
We,  who  live  within  the  Jewish  Reform-movement 
and  labor  in  its  cause,  are  not  only  adherents  of  the 
tradition,  but  the  rings  in  its  long,  endless  chain. 
The  eight  "  infallible"  Rabbis  claimed  also  that  the 
contents  of  the  Talmud  are  "eternally  binding."  No 
man  who  has  the  least  conception  of  the  science  of 
Judaism  would  be  guilty  of  such  a  ridiculous  utter- 
ance, as  the  Talmud  never  was  and  never  intended  to 
be  considered  as  a  code  of  laws. *  These  "scholars" 
must  have  felt  the  weakness  of  their  faulty  argumenta- 
tion, for  at  the  end  of  their  brochure  they  say  that 
their  system  needs  no  defense  against  a  Dr.  Geiger, 
and  can  be  as  little  shaken  by  him  as  can  a  rocky  wall 
be  shaken  by  a  little  boy  fDarstellung,  p.  29).  History 
proves  that  the  ' '  rocky  wall ' '  has  become  very  shaky 
indeed.  On  page  31,  they  threatened  "measures  which 
would  be  incalculable  in  their  consequences."  Very 
convincing  arguments,  indeed  !  Justly,  Geiger  replied: 
"  It  is  very  convenient  to  envelope  ignorance  with  the 
nimbus  of  holy  inviolability,  but  such  love  of  conven- 
ience must  not  be  looked  upon  as  conscientiousness  and 
religious  zeal." 

Geiger  was  a  worker;  he  preached  more,  instruct- 
ed more,  delivered  more  lectures  than  was  his  duty. 
What  has  Tiktin  done  in  the  seventeen  years  of  his 
ministration  in  Breslau  ?  He  quarreled  with  the  Con- 
gregation because  they  wanted  him  to  deliver  twelve 
lectures  during  the  year.  He  insisted  that,  in  accord 
with  his  contract,  six  lectures — addresses  on  different 
occasions  included — was  all  they  had  a  right  to  expect. 
Such  were  the  "  saviors  of  Judaism"  in  those  days. 


lish  by  Dr.  Maurice  Mayer  (New  York,  t866,  Thalmessinger  & 
Cahn)".  The  "Karaites"'  were  the  followers  of  Anan,  son  of  David, 
of  Babylonia.  They  worshipped  the  letter  of  the  Hible  to  such  an 
exagj^erated  extent,  that  they  would  freeze  for  twenty-four  hours  each 
Sabbath,  and  wouM  sit  in  the  dark  I-'riday  ni^ht,  because  it  was  not 
permitted  to  kindle  tire  on  the  .Sabbath  in  Jewish  dwellings. 
*See  my  "Talmud."     (Denver,  1SS4),  pagesj-S. 


312  refor:med  Judaism. 

The  directory  of  the  P>reslau  Congregation  did 
not  remain  idle,  bnt  sent  circnlar  letters  to  the  most 
prominent  Rabbis  of  Germany  and  Austria,  asking 
them  for  an  expression  of  their  views  on  the  compati- 
bility of  Judaism  with  free  research,  and  whether  a 
man  who  holds  a  free,  scientific,  Jewish-theological 
conviction,  and  advocates  the  same  in  his  Congrega- 
tion, school  and  publications,  is  fit  to  officiate  as 
Rabbi. 

Seventeen  Rabbis,  all  recognized  as  great  schol- 
ars, answered  in  the  affirmative. 

These  "opinions,"  which  we  consider  among  the 
most  important  contributions  to  the  literature  of  "Re- 
sponses" on  Jewish  subjects,*  have  been  published  by 
the  Breslau  Congregation  in  two  parts.  The  first  partf 
contains  the  "opinions"  of  Rabbis,  Drs.  Friedlaender,  of 
Brilon;  Chorin,  of  Arad;  Holdheim,  of  Schwerin; 
Wechsler,  of  Oldenburg;  Kohn,  of  Hohenems;  Herx- 
heimer,  of  Bernberg;  Einhorn,  of  ,Birkenfeld;  Hess,  of 
Stadt-Lengsfeld;  Guttman,  of  Radowitz;  Wassermann, 
Muehringen,now  "Oberkirchenrath"  of  Wuertemberg, 
Stuttgart.  The  second  part  (Breslau,  March,  1843), 
contains  the  opinions  of  Drs.  Levi,  of  Giessen;  Aub,  of 
Baireuth  (later  Mainz  and  Berlin);  Cahn,  of  Trier; 
Maier,  of  Stuttgart;  L.  Adler,  of  Kissingen,  later  Cas- 
sel;  Stein,  of  Burgkunstadt,  later  Frankfurt;  Elias 
Gruenebaum,  of  Landau.  Loewy  (Fuerth),  Schlesin- 
ger  (Sulzbach),  Gosen  (Marburg),  had  also  sent 
"opinions"  and  answers,  but  requested  the  Breslau 
Congregation  not  to  publish  them.  Frankel  (Dresden), 
Rappoport  (Prag),  had  sent  evasive  or  condemning  re- 
plies. Ullman  (Crefeld)  declined  to  express  himself, 
"in  order  not  to  give  new  fuel  to  the  flame."  Phil- 
ippsohn  was  the  only  one  who  did  not  consider  it  worth 
while  to  even  answer  the  request  of  the  Breslau  Con- 

*The  "opinions"  on  the  Hamburg  Temple  prayer-book-contro- 
versy pale  into  insignificance  when  compared  with  this  collection. 

tRabbinische  Gutachten  ueber  die  Verraeglichkeit  der  freienFor- 
schungmitdem  Rabbineramte.  (Compatibility  of  Free  Research 
with  the  Olhce  of  Rabbi.)  Leopold  Freund:  Breslau,  September, 
1S42. 


ABRAHAM  (;eu;kr.  313 

gregation.  The  fact  is,  that  Philippsohn  has  proven, 
during  his  long  career,  a  secret  enemy  of  Geiger,  al- 
though he  did  not  deem  it  good  policy  to  come  out 
openly  against  him  as  long  as  Geiger  was  living.  But 
hardly  had  he  closed  his  eyes  when  he  attacked  the 
dead  lion,  saying  in  his  "Zeitung  des  Judenthums"  that 
Geiger  was  no  theologian.  I  have  resented  this  cow- 
ardl V  insult,  promptly  and  most  forcibly,  in  my  '  'Jued- 
ischeGemeinde-Zeitung"  (Bonn,  1879),  duringmy  min- 
istration in  Bonn,  where  Philippsohn  lived.  In  his 
jeview  of  my  book,  ^'Abraham  Geiger  as  Reformer  of 
Judaism"  (1879),  Philippsohn  made  the  above  remark, 
and  this,  too,  in  the  face  of  the  fact  that  authorities 
like  Prof.  Dernbourg,  Berthold  Auerbach,  David  Ein- 
horn  and  numerous  other  scholars  had  justly  ranked 
Geiger  as  the  most  prominent  theologian  of  the  nine- 
teenth century.  Philippsohn  could  never  forgive  Gei- 
ger his  mental  supremacy  and  recognition  by  all  the 
leaders  of  thought.  Like  all  small  men,  he  was  vin- 
dictive and  conceited  in  the  extreme.  His  maxim  was: 
"I  and  none  besides  me."  His  motto  was  "rule  or 
ruin."  From  the  very  moment  when  Geiger  was 
elected  Rabbi  in  Breslau,  for  which  position  Philipp- 
sohn was  a  candidate,  the  latter  proved  hostile  to  the 
former.  This  animosity  had  increased  with  every  new 
success  which  Geiger  attained,  and  it  capped  the  cli- 
max in  the  statement  that  Geiger  was  no  theologian. 
The  Talmudic  passage:  "  :^Ien  blame  in  others  the 
faults  which  they  themselves  possess,"  applies  well  to 
this  case.  For  in  theological  Jewish  circles  it  is  well 
known,  that  while  Philippsohn  was  a  classical  philolo- 
gist, a  most  versatile  journalist  and  quite  eloquent  as  a 
preacher,  Jewish  theology  and  Rabbinical  lore  were 
not  his  forte.  Hence,  he  was  surely  the  least  compe- 
tent man  to  criticise  Geiger  in  such  a  sweeping  way. 

Geiger  occasionally  expressed  himself  quite  strong- 
ly concerning  Philippsohn' s  shallowness  and  lack  of 
principle  and  character;  but  he  gave  him  credit  for 
what  he  had  accomplished.  In  his  lectures  on  Jewi.sh 
historv,  delivered  in  Breslau   in  the  winter  of  1849-50, 


314  REFORM Kl)   JUDAISM. 

Geiger,  after  having  given  an  analysis  of  the  scope  of 
his  Zeitschrift,*  said  among  other  things:  "Thus 
several  newspapers  were  established,  the  Universal- 
Kirchenzeitnng  of  Hoennighaus  (1837),  and  in  the  mid- 
dle of  May  of  the  same  year,  the  Allgemeine  Zeitung 
des  Judenthums,  by  Philippsohn,  in  Magdeberg.  But 
it  wanted  to  be  a  paper,  more  in  order  to  satisfy  than  to 
stir  up.  Hence,  it  avoided  decision  and  outspokenness 
in  those  points  where  it  feared  to  lose  a  part  of  its 
readers.  Aside  from  this,  the  personal  notice  of  the 
editor  was  pushed  forward  too  much,  while  the  paper, 
with  ill-concealed  animosity,  opposed  notice  of  other 
persons  of  whom  its  editor  was  afraid,  lest  they  might 
overshadow  him.  But  the  merits  of  versatility  and 
industriousness  cannot  be  taken  away  from  the  editor, 
who  also  took  hold  of  other  questions,  delivered  in 
1848  lectures  for  workingmen,  became  secretary  of  the 
board  of  trade  and  published  a  commercial  paper,  by 
whtch,  however,  no  Jewish  Reformer  is  lost.^f 

The  "Rabbinical  opinions"  on  the  question  of 
the  compatibility  of  free  research  with  the  office  of 
Rabbi,  are  of  the  same  importance  for  modern  Judaism 
as  were  the  "theological  opinions"  on  Bruno  Bauer's 
heresy  for  modern  Protestantism. 

Dr.  Friedlaender  (Brilon),  then  eighty-five  years 
old,  declared  that  neither  the  Mishna  nor  the  Talmud 
contained  divine  revelations,  and  the  laws  found  there 
are  simply  subjective  views  of  individuals,  without 
the  least  binding  authority.  ,  The  oldest  Rabbis  have 
introduced  reforms  and  have  even  abolished  laws  of 
Moses.  Hence  is  Geiger  fully  entitled  to  be  a  Rabbi, 
even  though  he  attacked  the  Talmud.  Chorin  (Arad), 
seventy-seven  years  old,  expressed  himself  even  more 
forcibly.  Truth,  not  ceremonialism,  is  the  irrepress- 
ible demand  of  the  age;  hence,  free  research  and  un- 
trammeled  investigation  are  necessary.  Reforms  were 
introduced  already  in  Biblical  times.    The  circumcision 

*We  call  attention  to  the  fact,  that  Philippsohn's  "Zeituns;  des 
Judenthums"  was  published  two  years  later  than  the  Zeitschrift. 
tGeiger:     "Posthumous  Writings,"  Vol.  II.  page  271. 


AHRAllAM    (iKIGKK.  315 

was  set  aside  under  Moses*  and  the  Day  ot  Atonement 
under  King  Solomon.  +  The  prophet  Elijah,  although 
no  priest,  offered  sacrifices  on  hills,  which  was  an  in- 
fraction upon  the  law  of  Moses.  Hillel  has  abolished 
the  year  of  release  (Shmittah),  an  important  Mosaic 
law.  Rabbi  Gershom  ben  Judah  prohibited,  in  the 
eleventh  century,  in  the  Rabbinical  Synod  at  Worms, 
the  Levirate  marriage. 

One  of  the  first  and  most  thorough  opinit)ns  was 
given  by  Holdheim.  As  Rabbi  Eger,  of  Posen,  was 
the  representative  of  the  most  rabid  opposition  to 
Reform,  Holdheim  took  his  opinion  as  a  starting  point 
for  his  argument. .  Eger  declared  everyone  who  does 
not  subscribe  to  the  Talmudical  interpretation  of  the 
Bible  a  heretic  and  unfit  to  be  a  witness,  in  fact  an  out- 
cast from  the  community  of  Israel.  In  a  masterly  and 
irrefutable  manner,  by  means  of  the  Talmud,  Hold- 
heim proved  the  fallacy  of  Eger' s  views.  He  showed 
conclusivelv  how  Eger  had  confounded  Talmud  and 
tradition.  He  further  demonstrated  how  Geiger,  in 
his  struggle  against  the  Jew-hater,  Prof.  Hartman,  at 
a  time  when  his  orthodox  traducers  had  indulged  in 
their  dolce  far  nieiite,  not  e\en  knowing  of  the  danger- 
ous assaults  against  Judaism,  had  already  scientifically 
explained  the  difference  between  Talmud  and  Tradi- 
tion. The  principle  of  Tradition  is  not  stagnation.  It 
has  not  a  tendency  to  make  us  slaves  to  the  dead  letter 
of  the  Bible,  but  rather  disposes  us  to  enter  into  its 
spirit  and  is  in  itself  the  result  of  a  progressive  de- 
velopment within  Judai.sm.  The  Talmudists  them- 
selves never  claimed  infallibility  for  their  views.  There- 
fore they  tried  to  find  in  the  Bible  a  stipport  {Assmachta) 
for  their  opinions.  Now  the  same  genius  which  moved 
them  moves  the  Rabbis  of  our  days.  And  if  they  could 
find  support   in  the   Bible   for   their  innovations,    the 

*He  doubtless  means  that  the  "generation  of  the  wilderness" 
were  not  circumcised;  and  yet  Moses  made  a  covenant  at  the  end  of 
his  life,  with  those  uncircumcised  Israelites.  (Deut.  XXIX.  S). 

+He  apparentlv  alludes  to  I  Kings,  VIII.  2-6.  The  Talmud  re- 
marks that  in    that  vear  the  Dav   of  Atonement  was  not  celebrated. 


3l6  RKKOR.Mia)   Jl'DAISM. 

Rabbis  of  our  days  will  also,  if  necessary,  find  such 
support.  Geiger,  is,  therefore,  not  a  Karaite,  who 
denies  Tradition,  but  he  heartily  favors  and  scientific- 
ally advocates  its  growth  and  spiritual  development. 
Holdheim  arraigned  the  nine  Rabbis  from  Upper- 
Silesia,  who,  in  contradiction  to  their  motto:  "Love 
truth;  love  peace,"  instead  of  trying  to  refute  and  con- 
x'ince  Geiger,  insulted  and  denounced  him.  He 
censures  those  bigots  who,  in  their  contemptible  spirit 
of  hatred  and  revenge,  were  not  ashamed  to  demand  of 
the  directory  of  the  Breslau  Congregation  the  removal 
from  office  of  a  man  whose  scientific  writings  they 
were  too  ignorant  to  understand  and  too  stupid  to  ap- 
preciate. In  answer  to  Tiktin's  "Darstellung," 
(representation),  in  which  he  had  accused  the  direc- 
tors of  the  Congregation  of  having  elected,  as  second 
Rabbi,  a  man  who  "denies  the  Traditional  Judaism  and 
whose  vocation  seems  to  be  to  eradicate  and  to  destroy 
it  forever,"  Holdheim  gives  a  true  estimate  of 
Geiger.  To  Geiger,  who  had  abandoned  the  method 
of  narrow-minded  casuistry,  in  order  to  promote  a 
higher  and  more  scientific  study  of  the  Talmud,  be- 
longs among  the  Rabbis  of  the  new  era  the  merit  of  be- 
ing the  first  critical  investigator. 

He  it  was,  who  had  recognized  in  Rabbinical 
Judaism  a  historical  growth,  and  he,  endowed  with  a 
thorough  knowledge  of  the  material  and  with  critical 
acumen,  had  the  ability  to  bring  order  and  system  into 
the  chaotic  mass  of  details,  and  to  find  out  the  moving 
spirit  of  every  epoch.  The  directory  of  Breslau  deserves, 
therefore,  credit  for  having  called  such  a  man  to  take 
charge  of  the  spiritual  welfare  of  the  Congregation,  the 
more  so,  as  Tiktin,  like  the  rest  of  the  orthodox  Rab- 
bis, had  done  nothing  to  revive  and  to  lift  up  its  declin- 
ing religious  spirit.  A  man  like  Geiger  among  the  old 
and  the  young  will  awaken  enthusiasm,  and  inspire 
ardent  love  for  our  time-honored  heritage.  A  man  of 
science,  who,  like  Geiger,  is  imbued  with  religious 
earnestness  and  fervor,  is  the  right  man  for  the  place 
in  a  large  and  intelligent  Congregation.     Geiger  is  just 


ABRAHAM    GKIGKK.  3^7 

the  mail,  who  "in  a  time  when  religious  indifference 
and  materialism  go  hand  in  hand,  combines  in  a  rare 
degree  great  power  of  mind  with  warmth  of  heart,  pro- 
found scholarship  with  a  popular  style,  (ieiger  is  the 
right  man  to  fan  the  spark  of  religion  to  a  burning 
flame  and  to  repair  the  damage  which  had  been  done  in 
consequence  of  long  neglect  and  of  an  utter  want  ot 
every  spiritual  care." 

Dr.  Wechsler  said  that  to  deny  to  our  age  the 
right  of  introducing  reforms,  is  to  drive  away  the  intel- 
ligent Jews  from  Judaism.  Theology  is  a  science  and 
demands  free  research.  Kohii  (Hoheneins)  thinks  that 
the  lamentations  of  orthodoxy  about  religious  decline 
are  false  and  greatly  exaggerated.  The  many  new 
Temples  which  are  being  erected  yearly,  and  the  great 
interest  which  is  generally  taken  in  the  introduction  of 
reforms  and  improvement  in  the  service,  give  the  lie  to 
these  hollow  pretenses.  Indifferentism  is  the  result  of 
rigid  Rabbinism.  The  Talmud  is  not  law,  but  merely 
a  source  of  theolog)-.  Herxheimer  makes  the  distinc- 
tion between  Geiger,  the  author,  who  has  the  right  of 
applying  full  criticism  on  religious  questions,  and 
Geiger,  the  Rabbi.*  Einhorn  (Birkenfeld,  late  Balti- 
more, Philadelphia  and  New  York),  said:  "  The  Tal- 
mud is  neither  infallible,  nor  was  it  at  any  time  ac- 
cepted as  Jewish  law;  hence,  not  even  a  practical  dis- 
regard of  a  traditional  ceremony  by  a  Rabbj  could 
make  him  unfit  for  the  office,  as  long  as  it  is  the  out- 
come of  his  scientific  research."  Hess  (Weimar)  de- 
fended the  most  radical  reform  by  the  necessity  of  the 
progressive  development  of  tradition.  Not  only  the 
religious  authorities,  but  even  the  masses  have  a  voice 
in  the  introduction  of  reforms.  Stabilism  decays  in 
consequence  of  its  inconsistencies.  Guttmau  (Redwitz, 
Wuertemberg),  finds  the  term  "tradition"  too  far  ex- 
tended, inasmuch  as  the  Talmud  had  increased  the  613 
laws  of  Moses  to  no  less  than  13,602.       Geiger's  activ- 


*This  is  Geijier's  own  point  of  view.      Zeitschrift,  (Vol    I   pages 
492-504;  Posthumous  Writings,  Vol.  II,  page  267). 


3l8  RKKORMKl)   JUDAISM. 

ity  deserved  the  highest  recognition,  considering  the 
fact  that  his  tradncers,  who  style  themselves  "the  pil- 
lars of  Jndaism,"  are  a  set  of  lazy  drones.  Wasserman 
calls  attention  to  the  fact  that  from  the  point  of  view 
of  Rabbinism,  nobody  can  be  now-a-days  an  orthodox 
Jew.  Ill  the  olden  times,  liberal  Rabbis  have  criticised 
the  most  essential  doctrines  of  Judaism,  but  no  attempt 
was  made  to  read  them  out  of  the  fold.  Hirsch 
Fassel*  (Prossnitz,  Mrehren)  proves  from  the  point  of 
view  of  strict  orthodoxy,  that  free  research  is  not  only 
permitted,  but  is  demanded  by  the  Jewish  theology. 
Nobody  has  a  right  to  expel  a  Jew  from  a  Congrega- 
tion. Levy  (Giesseii)  considers  free  research  and 
timely  innovations  in  the  domain  of  Judaism  necessary. 
Aub  looks  upon  the  largest  portion  of  the  Talmud  as 
upon  human  work,  which  has  never  been  made  a  law. 
Calm  claims  that  though  the  office  of  Rabbi  necessi- 
tates the  execution  of  prescribed  forms,  it  is  needless 
for  him  to  believe  in  the  necessity  of  those  observances. 
Full  of  righteous  indignation,  he  arraigns  Tiktin  and 
consorts  as  follows:  "  You  act  as  if  you  were  the  sav- 
iors of  Judaism.  Conscienciously  and  boldly  we  say: 
You  have  done  nothing  for  the  preservation  of  our  re- 
ligion. Yes,  you  are  the  cause  of  the  frivolous  spirit 
which  here  and  there  is  found  among  the  Jews  in  mat- 
ters of  religion.  The  following  passage  in  Tiktin' s 
'Presentation'  is  without  doubt  true:  'But  what 
more  could  I  do  at  the  sight  of  the  fatal  destruction  not 
only  of  traditional  but  of  Mosaic  Judaism,  in  order  to 
check  the  raging  torrent  of  religious  and  moral  annihi- 
lation— what  else  could  I  do  than  protest  ?  '  Does  he 
not  condemn  himself  by  his  own  words  ?  Lo  !  such 
dangers  threatened  Judaism,  and  he  could  do  nothing, 
and  has  done  nothing,  except  protesting  within  the 
four  walls  of  his  room!  If  it  was  indeed  so  bad  as  all 
this,  and  he  was  really  in  earnest  to  check  the  "raging- 
torrent,"  w^hy,  then,  does  he  trade  and  barter  with  the 
directory  of  the  Congregation  about  the  number  of  ser- 

*His  "opinion,"  on  account  of  some  technicalities   was  not  pub- 
lished in  the  "Rabbinische  Gutachten." 


ARRAIIA?^!    GEIGER.  319 

moiis  he  is  bound  to  preach  during  a  year  ?     Why  does 
he  object  to  preaching  twelve   times  during   the  year? 
Suppose  the  by-Laws  of  the  Congregation  call  only  for 
six  sermons  during  the  year  ?     Can  six  sermons  during 
the  whole  year  suffice  to  check  such  evils  as  they  exist 
in  Breslau,  according  to  Tiktin's  own  statements?     In 
this  case  he  ought  to  have   delivered  sermons  continu- 
allv,  every  Sabbath,  every  new  moon,  every  fast-  and 
holiday,'  whenever   an   opportunity   arose,  in   order    to 
admouish  and  encourage  the   people,  regardless  of  cir- 
cumstances,   to   preserve   morality   and   religion.       He 
ought  not  to  have  rested,  and   the   pulpit  ought  never 
to  have  been  vacant  on  those  days.       He  ought  not  to 
have  been  satisfied  with  "examining  a  few  poor  child- 
ren  in   his   room,"  but   ought   to  have   instructed  the 
young  in  the  truths  of  our  religion,  in  order   to  guard 
it   from  the   destructive   spirit  of  the   age.       This    he 
ought  to  have  done  by  all  means,  instead  of  laying  the 
hands  in  his  lap,  merely  looking  on,  regretting,  crying, 
lamenting  and  protesting.      Is    he  not  ashamed  before 
his  own   followers   to  pose   as   the  preserver   and   pro^ 
lector  of  our  religion?      What  has  Tiktin  and  consorts 
done  ?       Nothing  !     What  for  the  elevation  and  moral- 
ity of  the  Congregations?       Nothing!       What  for  the 
schools  ?      Nothing  !     What    for    the    divine    service  ? 
Nothing  I       What  for  eradicating  prejudice  against  the 
adherents  of  other  religions  ?       Nothing,    nothing    at 
all  I     These  are  no  idle  charges,  but  all  Congregations, 
officers   and  governments   must   agree  with  us  in  this. 
We  modern   Rabbis  do  not  claim,  like  Tiktin  and  his 
consorts,  to   be   the   only  saviors   of  Judaism.      Far  be 
this  from  us  I       We  are  free   from  such   conceit.       But 
we  can  claim,  that  we  strive  after  the  good,  and  that 
we   work   with   might  and   main,  and  do  our    best  in 
order  to  further  and   establish  it  on  a  firm  basis.      We 
can  truly  say  that  we   zealously  labor  in  the  cause  ot 
education  and   divine  worship;    that  we  do  not  neglect 
our  duties;  and  that  we  do   more  than  merely  take  our 
salary.      This,   too,  will   be   attested  by   all  Congrega- 
tions where  modern  Rabbis  officiate,  and  by  all  officers 


320  RKKORMKD   JUDAISM. 

and  governmeuts.  Ihit  they  could  accomplish  much 
more,  and  their  activity  would  be  a  still  greater  bless- 
ing were  it  not  for  the  deplorable  fact  that,  alas,  in 
almost  every  Congregationt  here  can  be  found  just  such 
men  as  Tiktin  and  consorts,  who  impede  our  every 
step  forward,  disturb  us  in  our  good  work,  and  when 
we  make  the  least  attempt  for  a  beneficial  change, 
they  suspect  us  as  infidels  and  belittle  us  in  the  eyes  of 
the  masses.  Acting  on  the  maxim,  '  To  sit  idh'  by  and 
do  nothing  is  the  best,'  they  pose  as  the  saints  of  the 
land,  as  the  thirty-six  pillars  of  the  earth,  with  whose 
demise  the  world  will  go  to  ruin." 

In  order  to  justify  himself  for  not  delivering  Ger- 
man instead  of  "jargon"  sermons,  Tiktin  said  on  page 
7,  that  "such  sermons  are  prohibited  by  the  Prussian 
government;"  and  then  he  jesuitically  adds:  "It  is 
not  my  business  to  investigate  the  fact  that  German 
addresses  are  deliveied  in  the  Synagogue  nevertheless, 
in  some  Jewish  Congregations  of  the  Fatherland  by 
preachers  who  are  expressly  engaged  for  this  purpose, 
m^en  where  the  Rabbi  stands  at  the  head  of  the  cnl- 
tus."  To  this  Dr.  Calm  pointedly  remarks:  "  Had 
Tiktin  excused  his  failure  to  deliver  sermons  in  good 
German,  on  the  plea  that  lie  was  not  capable  of  doing 
so,  because  he  belonged  to  the  old  school  of  Polish 
Rabbis,  he  would  have  been  honest,,  even  if  he  had 
argued  that  in  his  opinion  sermons  delivered  in  the 
'jargon'  were  more  effective  than  classical  German  dis- 
courses; and  nobody  would  have  found  fanlt  with  him. 
But  his  attempt  to  represent  all  modern  preachers, 
Rabbis  and  theologians  as  criminals  who  break  the  laws 
of  the  land  on  every  Sabbath  and  holiday,  or  whenever 
they  deliver  a  German  sermon,*  is  most  cowardly, 
fanatical,    contemptible   and    worthy   of  a    disciple    of 


*The  prohibition  of  German  sermons  in  the  Synagogues  in  Prus- 
sia after  the  forcible  close  of  the  Jacobsohn-Temple  in  Berlin,  (1S23), 
was  caused  by  the  Jewish  orthodox}-.  The  government  cheerfully 
complied  with  this  request,  in  the  hope  of  disgusting  the  educated 
Jews  with  the  Synagogue  worship  and  of  driving  them  into  the  fold 
of  Christianity.  Alas,  this  hope  has  not  proved  to  he  an  idle  one. 
See  "David  Friedlaender,"  pages  33-36,  this  book. 


AHRAHAM    GKIGKR.  321 

Loyola.  The  purpose  of  this  hypocritical  remark  was 
the  wholesale  suspension  from  their  offices,  by  the  gov- 
ernment, of  all  modern  Rabbis  and  preachers,  a  con- 
summation which  would  have  made  again  ignorant 
Polish  Rabbis  such  as  Tiktin,  Eger  and  consorts,  mas- 
ters of  the  situation  in  Prussia." 

It  is  interesting  that  Cahn  speaks  in  his  "opinion" 
of  Chalizah  and  Get  as  of  "meaningless,  senseless  and 
most  burdensome  precepts  for  our  time."]:  He  also 
mentions  that  the  modern  Rabbis  are  more  scrupulous 
in  the  performance  of  ceremonies  in  strict  keeping 
with  the  old  laws,  than  are  many  orthodox  Rabbis; 
although  the  moderns  may  hold  advanced  opinions  on 
the  validity  of  those  ceremonies.]  He  calls  attention 
to  the  humbug  which  is  practiced,  for  a  consideration, 
of  course,  with  the  so-called  "Kosher-letters,"  for 
wine,  etc.,  by  a  number  of  orthodox  Rabbis.  To-day, 
half  a  century  after  Dr.  Cahn's  publication,  this 
swindle  with  "Kosher-letters"  is  carried  on  in  our  en- 
lightened age,  in  the  city  of  New  York,  by  a  so-called 
self-styled  Chief  Rabbi,  who  is  recognized  as  such  by 
not  one  intelligent  Jew  of  America.  Could  Dr.  Cahn 
have  foreseen  how  the  henchmen  of  this  "Chief  Rab- 
bi"— Ulcus  a  non  lucendo,  a  man  who  is  utterly 
ignorant  of  any  living  language,  and  has,  so  far,  not 
even  given  proof  of  his  supposed  scholarship  in  Hebrew 
and  Talmud — like  a  horde  of  voracious  wolves,  pounce 
upon  the  poor  dupes  and  innocent  victims  of  supersti- 
tion, in  order  to  divide  the  spoils  acquired  by  means 
of  a  shrewd  design,  the  "plomb,"  he  would  have  ex- 
pressed himself  still  stronger  on  the  subject  than  he 
has  done. 

*"Rabbinische  Gutachten,"  Vol.  II,  page  27. 

tin  this  connection  I  mention  that  while  Rabbi  in  Bonn,  a 
"Shochet"  wanted  the  Kabbalah  (permission  to  kill  animals 
accordinji  to  Jewish  rites).  As  he  was  ii,'norant  of  Ililkhoth  vShechi- 
tah,  1  refused  to  give  him  the  permission.  vSurprised,  lie  asked  me 
for  my  reasons,  as  I  was  known  to  belong  to  the  Reform-Rabbis,  who 
do  not  consider  vShechitah  "niin  hatorah,"  which  fact  had,  of  course, 
nothing  to  do  with  the  case.  The  strangest  thing,  however,  was, 
that  the  orthodox  Rabbi  Auerbach  gave  him  the  Kabbalali  for  three 
chickens  anrl  a  few  thalers.     This  hapj)ened  in  1S79. 


322  REFORMED   JUDAISM. 

Dr.  Maier,  of  Stuttgart,  styles  Tiktiii's  defense  of 
the  neglect  of  his  official  duties  toward  his  Congrega- 
tion, ''unworthy,"  which  cannot  but  fill  with  indigna- 
tion even  his  friends  and  followers.  "Was  perchance, 
]\Ioses  hunting  up  cabinet  orders  and  old  rescripts  of 
the  government,  prohibiting  him  from  instructing  his 
people  when  thf  y  came  to  him,  mornings  and  evenings, 
in  order  to  hear  his  teachings  and  decisions?  Did  he 
look  for  rusty  statutes,  on  the  strength  of  which  he 
could  get  out  of  the  fulfilment  of  the  duties  toward  the 
people?  Did  he  anxiously  deduct  the  lessons  and  in- 
structions which  he  had  given  to  them?  Tiktin  is  no  pastor 
in  accord  with  the  word  of  God;  for  such  a  shepherd 
feeds  his  flock  with  knowledge  and  intelligence  (Jerem. 
Ill,  15),  and  does  not  refuse  the  nouiishment  for  which 
it  craves."  Maier  ably  refutes  the  argument  of  Tiktin 
and  followers,  with  the  good  Jewish  maxim  that 
Judaism  has  never  in  its  history  punished  opinions, 
ideas,  views  and  doctrines,  but  actions,  deeds,  practices 
and  performances.  Not  one  of  these  fanatic  Rabbis, 
even  charges  Geiger  with  an  action  which  might  be 
regarded  incompatible  with  the  position  of  Rabbi.  All 
they  claim  is,  that  his  principles  are  heterodox.  While 
it  must  fill  a  man  with  pain  to  see  that  men  utterly  de- 
void of  scientific  culture,  who  do  not  even  occupy  a 
standing  as  Talmudical  scholars,  have  the  brazen  im- 
pudence to  give  a  verdict  against  purely  scientific  re- 
searches, to  deprive  the  author,  on  the  strength  of  their 
onesided  judgment,  not  only  of  his  honor  but  of  his  salva- 
tion; it  is  very  pleasing  indeed  to  know  that  one  lives 
outside  of  the  range  of  such  zealots.  If  these  people 
had  the  power,  as  they  have  the  will,  they  would  de- 
clare as  dishonorable  the  best  and  most  intelligent 
portion  of  Israel,  and  would  deliver  them  to  the  funeral 
pile. 

Mendelssohn  has  demonstrated*  that  Judaism 
grants  to  the  scientific  inquirer  the   widest   scope,    the 

*' 'Jerusalem,"  pages  14  and  52. 


AIJKAHAM    (JKIC.IvK.  323 

fullest  freedom  of  research.  Josephus*  informs  us  that 
the  Sadducees,  though  differing  widely  in  their  relig- 
ious views,  from  the  Pharisees,  were  never  deemed  un- 
fit to  hold  offices,  as  long  as  they  performed  their 
functions  in  accord  with  Pharisaic  custom.  On  the 
eve  of  the  Day  of  Atonement  the  high-priest  had  to 
take  an  oath  that  he  would  perform  the  ceremony  of 
the  Abodah  in  accord  with  Pharisaic,  and  not  in  ac- 
cord with  Sadducaic  usage.  (Mishna,  Joma  I,  4).  How 
much  less  then  could  Geiger  be  removed  from  his 
office  when  his  actions  did  not  justify  such  fanatic 
measures?  True,  the  people  stoned  once  a  priest  on 
Succoth,  because  he  poured  out  the  water  upon  the 
earth,  instead  of  pouring  it  upon  the  altar. f  Had  he 
poured  it  upon  the  altar,  no  harm  would  have  befallen 
him,  which  shows  that  actions  and  not  opinions  were 
l)unished.  Rabbi  Joseph  Colon,  +  the  great  fanatic,  de- 
ix)sed  Rabbi  IMoses  Capsoli  of  Constantinople  from  his 
office,  not  on  account  of  his  disbelief  in  Talmudical 
principles,  but  on  account  of  his  illegal  performances 
in  matters  pertaining  to  Jewish  marriage  laws.§  But 
this  was  done  at  a  time  when  Rabbinical  power  and 
tvranny  had  reached  its  zenith.  Hence,  the  removal 
of  Geiger  would  be  a  matter  unheard  of  in  Jewish  his- 
tory. Aside  from  all  this,  Geiger  is  neither  a  Sadducee 
nor  a  Karaite,  neither  a  Copher  (atheist)  nor  an 
Apikores-ll  This  is  another  reason  why  the  accusa- 
tions of  Tiktin  and  consorts  Tall  to  the  ground. 


*Josephus,  "Antiquities,"  Vol.  III.  paj^e  12.— The  Saducees  de- 
nied tlie  V)elief  in  future  reward  and  punishment.  See  on  this  im- 
portant sul)ject:  Geij^er:  "Judaism  and  its  History,"  translated  into 
Knglish  by  Maurice  Mayer.     Pages  isS-iyn. 

+Talinud  Succah,  page  46. 

ijoseph  Colon  (V)orn  in  France)  was  Rabbi  in  Mantua,  Italy,  in 
the  fifteenth  centurv.  He  had  a  bitter  controversy  with  :Me.-ser  Leon 
(Judah  ben  Jechiel^,  a  physician  and  philosopher  in  :Mantua  in  1S40, 
who  published  a  Bible-rhetoric  (Nofeth  Zufim).  Both  were  expelled 
from  Mantua  by  the  Duke,  on  account  of  their  quarrels.  Colon  pub- 
lished a  commentary  on  the  Pentateuch. 

^SSec  "Responses  of  Joseph  Colon,"  No.  83,  84;  and  "Responses 
of  Rabbi  vSalomon  ben  .Vdereth,"  No.  180. 

IIApikores,  from  the  (ireek,  "I^jjicur."  means  in  Rabbinical  lan- 
tiuage.  "skeptic." 


324  RKl'ORMKD    JUDAISM. 

Rabbi  Eger,  whose  only  merit  it  was  to  be  the 
son  of  Akiba  Eger,  who  inherited  the  Rabbinical  chair 
of  Posen,  proved  both  his  contemptible  character  and 
his  ridicnlons  ignorance  by  applying  the  following  pas- 
sage of  Maimonides  to  the  case  of  Geiger:  '  'He  who  does 
not  believe  in  the  oral  tradition       *  *       belongs  to 

the  class  of  infidels  and  free  thinkers  (Apikorssim) 
whose  life  is  in  eveiybody's  hand,  /.  ^.,  it  is  permitted 
to  mnrder  him.*  Now  this  coward  actnally  incited 
fanatics  to  kill  Geiger.  Is  it  then  any  wonder  that 
during  the  notorious  funeral  sermon  of  that  other 
worthy,  for  whose  person  Eger  entertained  such  affec- 
tion ("  birds  of  a  feather  flock  together  "),  the  mob  was 
about  to  throw  Geiger  into  the  grave  ?  No,  it  was 
simply  the  natural  consequence  of  Eger's  second  argu- 
ment, which  reads  thus:  "As  soon  as  it  is  known 
that  a  man  denies  the  tradition,  it  is  permitted  to 
throw  him  into  the  pit.  He  who  would  kill  such  a  man, 
fulfills  a  holy  duty  by  putting  offense  out  of  the  way." 

But  it  would  be  an  insuit  to  the  memory  of  the 
great  philosopher  Maimonides  to  imagine  for  a  moment 
that  he  meant  what  men  like  Tiktin,  Eger  and  others 
of  this  ilk  inferred  from  his  words.  This  clique,  which, 
thank  God,  has  lost  its  influence  upon  the  better  class 
of  Jews,  would  treat  Maimonides  not  a  whit  better 
than  they  treated  Geiger.  For  the  writer  of  the 
"  Moreh   Nebuchini"f    was,    for   his   time,  to   say  the 

*Maim.,  Hilchot  Mamrim,  Chap.  Ill,  Sec.   1-2. 

t"Guide  of  the  Perplexed,"  published  1191,  deals  with  the  per- 
plexities of  religious  belief,  tries  to  haruionize  belief  with  reasou. 
In  this  work,  Maimonides  opposes  the  tendency  to  materialize  God 
and  to  localize  his  favors.  He  holds  sacrifice  to  be  a  lower  state  of 
religious  worship,  and  that  the  sacrificial  system  of  the  Jews  had 
only  the  object  in  view,  to  wean  a  people  living  in  the  midst  of 
idolatrous  nations,  from  worse,  and  to  lead  them  to  better  things. 
But  in  his  opinion  the  value  of  sacrifice,  like  the  value  of  prayer, 
lay  in  the  fact  that  it  was  merely  a  means  to  an  end,  and  not  the 
end  itself.  Sacrifice,  he  held,  was  at  one  time  designed  to  teach 
self-denial  and  practical  repentance.  Prophecy  he  explained  as 
a  natural  development  of  man's  intellect,  a  kind  of  genius,  or  inspir- 
ation. He  expressed  similar  rational  views  on  the  belief  in  angels 
and  demons.  Now,  it  was  just  such  fanatics  as  Tiktin,  Kger,  Caro, 
Deutsch,  who  bitterly  persecuted  the  philosopher  Maimonides. 
Just  as  these  Polish  Rabbis  called  the  aid  of   a    Christian  govern- 


ARKAHAM    GKIGEK.  325 

least,  just  as  enlijijlitened  and  liberal  in  his  religious 
vie.ws  as  was  Geiger  for  his  time. 

The  alleged  passage  of  Maiinonides  applies  only  to 
those  men  who  deny  the  oral  law,  in  order  to  indulge 
nndisturl)edly  in  their  levity  and  the  lust  of  their 
heart.  *  But  Maimonides  did  not  speak  of  men  who  devote 
their  life-time  to  the  study  and  research  of  the  Thora, 
who  practice  its  precepts,  although  their  scientific  con- 
viction compels  them  to  doubt  the  justification  of  cer- 
tain ceremonies.  Were  Kger  and  the  other  Polish 
zealots  right,  then  Maimonides  would  be  the  first  to 
deserve  all  the  penalties  which  these  worthies  wanted 
to  inflict  upon  Geiger. 

Blind  belief  has  never  been  encouraged  by  Juda- 
ism. Even  with  regard  to  the  doctrine  concerning 
God,  which  is  surely  very  important,  we  are  command- 
ed: Know,  therefore,  and  reflect  in  thy  heart,  that  the 
eternal  is  God  (Dent.  IV,  39).  Mark  well,  "  Know," 
not  blind  belief.  The  Hebrew  language  has  not  even 
a  term  for  ''  belief.''  And  we  should  blindly  believe 
in  the  infallibility  of  human  traditions  ?  "I,  for  my 
person,"  continues  Maier,  "consider  the  belief  in  the 
authority  of  a  man  just  as  much  idolatry  as  any  heath- 
enish idolatry.  For  where  is  the  difference,  whether  I. 
l)end  my  knee  before  a  lifeless  idol  of  wood  or  stone, 
or  before  the  dead  letter  of  a  Rabbi  Akiba,  or  Rabbi 
Tarfon?"      The    most    prominent  teachers  of  Judaism 

ment  to  remove  Geiger  from  office,  so  the  bigots  in  Maimonides' 
time  denounced  him  to  the  Catholic  Dominicans,  who  burned  his 
writings.  But  Maimonides  and  Geiger  are  immortal,  because  "the 
works  of  the  pious  and  righteous  men  bear  fruits,"  while  "the 
actions  of  the  evil-doers  bear  no  fruit.  "The  name  of  the  wicked 
rots."  Were  it  not  for  Maimonides,  the  names  of  his  contempo- 
raneous persecutors  would  have  been  forgotten  long  ago.  Were  it 
not  for  Geiger,  not  a  human  being  would  know  to-day  the  exis- 
tence of  such  ol)Scure  individuals  like  Tiktin,  Eger  and  other  non- 
entities. As  to  Maimonides  and  Geiger.  every  impartial  and  hon- 
est historian  is  bound  to  appl>  the  Hiblical  passage:  "And  the 
wise  shall  shine  like  the  brilliancy  of  the  expanse  of  the  sky,  and 
they  that  bring  many  to  righteousness  shall  be  like  the  stars  for- 
ever and  ever." — Dan.   XII,  3. 

§See  Sec.  3  of  the  chapter  quoted  l)y  Eger.  This  "honest" 
"servant  of  the  Lord"  has  no  doubt  "forgotten"  to  quote  also  the 
third  section.     See  also  Ikkarim,  I,  2. 


326  KKKORMKI)    JCDAISM. 

ieco<;nize  the  authority  of  reason  in  matters  of  reli- 
gion.* 

And  does  not  the  Tahnud  itself  contain  the  strong- 
est criticisms?  If  the  Talmudists  always  ask:  ^'■Mina- 
/an^''^  "  Why  is  this,"  "whence  follows  its  justifica- 
tion ?"  then  we  surely  have  the  right  to  the  same  criti- 
cal inquiry.  There  was  never  a  time  in  Jewish  history 
when  the  authority  of  the  Talmud  was  officially  recog- 
nized by  the  community  of  Israel.  The  same  Maimo- 
nidesf  whom  Geiger's  enemies  cite  against  Geiger, 
plainly  says,  that  only  the  precepts  of  the  Bible,  and 
not  those  of  the  Talmud,  can  claim  divine  origin.  In 
conclusion  Maier  said:  ''The  best  refutation  of  the 
slanders  against  Geiger  was  offered  by  the  Breslau  Con- 
gregation, which  threw  them  into  the  waste  basket. 
The  efforts  of  the  obscurants,  from  Upper  Silesia  and 
Posen,  to  prevent  the  religious  and  scientific  regenera- 
tion of  Judaism,  can  do  no  harm.  When  in  the  last 
century  among  the  Jews  an  attempt  was  made  to  stop 
the  only  well-spring  of  science,  it  proved  a  dismal  fail- 
ure. And  yet,  the  combined  influence  of  the  most 
prominent  Rabbis  of  Germany  and  Poland,  among 
whom  were  giants  of  Talmudical  lore,  was  brought  to 
bear  in  order  to  check  the  movement  of  the  Mendels- 
sohn school.  How  much  less  can  pygmies  of  the 
Eger  type  expect  to  succeed  in  a  similar  undertaking 
at  a  time  when  science  has  become  a  powerful  stream 
in  Israel  ?  It  will  carry  them  away  and  bury  them  in 
the  depths  of  its  floods." 

Dr.  L.  Adler,  Kissingen  (he  was  thirty-five  years 
Land-Rabbi  of  Hessen-Cassel),  pleads  for  free  research 

*Bachja  ibn  Bakiula:  Introduction  into  "Chobotli  halevovoth," 
Sadia  Gaon  in  his  "Emunotli  Vedeoth"  (Faith  and  Knowledge) 
Eliah  Del  Medigo  in  his  "Bechinath  Hadatli"  (Examination  of  tlie 
Jewish  law),  and  others. 

+  Sefer  Haniizvoth,  second  radix,  with  notes  of  Nachnianides 
and  Hurwitz.  See  commentary  page  7b.  The  same  opinion  is  ex- 
pressed even  more  forcibly  by  R.  Jehuda  Halevi,  Kusari  III;  39. 
The  Talmud  itself  is  the  best  proof  against  stagnation  and  stabilism. 
Hillel  denied  the  belief  in  the  coming  of  the  Messiah.  Fortunately 
for  him  Tiktin  and  Eger  were  not  living  then,  else  they  would  have 
insisted  upon  his  removal  from  the  Rabbinical  office. 


ABRAHAM    (iKIGKR.  327 

and  proves  that    even    the   Tahniulists  had  introduced 
reforms. 

Dr.  Leopold  Stein  strongly  arraigns  Tiktin  for  his 
attack  on  the   German   sermon  and  for  his  neglect  to 
preach  every  Sabbath  and  holiday.      He  solemnly  pro- 
tests against  Tiktin' s  attempt  to  represent  the  Reform 
Jews  as  a  new  "sect."    Only  dogmatic  differences  make 
the  formation  of  "sects"  necessary.    There  existed  only 
one  sect  in  Jewish  history,   namely,   the   "Karaites." 
Jews  who  do  not  observe  many  ceremonies,  have  not, 
on  this  account,  ceased  to  be  Jews,  and  are  no  separate 
"sect."      The  learned  Rabbi,  Dr.  Geiger,  far  from  de- 
nving  the  "tradition,"  has  proven  in  his  Zeitschrift, 
that  we  owe   to  the  Talmudists,  in   opposition  to  the 
"Sadducees"  and  "Karaites"  the   principle  of  a  pro- 
gressive development  of  Judaism.*       Only  such  people 
as  practice  sinful  idolarty  with  every  letter  of  the  Tal- 
mud, can  place   the  critic  of  the  tradition  in  the  same 
category  with  him,  who  denies  it.f       Stein    says,    that 
the  time  for  merely  protesting,  as  Tiktin  and  followers 
do,  has  gone  by  long  ago.      Since  fifty  years,  when  the 
old    Rabbis  protested  against  the  reading  of  Mendels- 
sohn's translation  of   the   Pentateuch,     protest  is  the 
only  weapon  of  orthodox  Rabbis,  but  this  weapon  has 
become  rather  rusty  in  our  days.      For  time  is  mightier 
than  their  protests.       A  man  once  saw  a  carriage  with- 
out   a    coachman,   slowly    passing    by  him,   instead  of 
taking  the  seat  of  the  missing  coachman  and  becoming 
master    of   the    horses,   he    cried   "halt!  halt!"       So 
often  did  he  repeat  this  cry,  that  the  horses  began  to 
be  aware  of  their  power   and   freedom,  and  in  a  wild 
dash  they  ran  away  with  the  carriage,  caring  little  for 
the  calls  "halt!  halt!"  which  that  foolish  man  kept 
on  repeating  long  after  the  horses  were  out  of  hearing 
of  his  voice.      Even  .so  have  the  old  Rabbis  acted  in  the 
last  fifty  years.       It  was  in  their  hands  to  make  them- 
selves masters  of  the  situation,  by  becoming  leaders  of 

♦Zeitschrift  fnr  Juedische  Theologie  I,  36  ff. 

+We  consider    the   very  expression    "denial    of  the  tradition"  a 
proof  of  ntter  ij^noranre  as  to  the  meaning  of  "Irailition." 


328  RKKORMKl)   JUDAISM. 

the  Reforiii-inoveinent.  With  a  little  discretion  and 
tact  they  conld  have  directed  its  conrse  more  snccess- 
fnlly.  But  they  have  missed  the  excellent  opportunity. 
They  did  not  move  along  with  the  tide,  but  remained 
standing  on  the  same  spot  calliiig  "halt!  halt!"  to 
the  wheel  of  progress,  protesting,  lamenting  and  cry- 
ing. They  have  made  a  most  egregious  mistake. 
The  horses  left  to  themselves  without  a  master  ran 
away.  Now  it  is  too  late.  Their  cries  "halt  !  halt !" 
have  no  effect  at  all;  are  not  even  heard. 

Under  such  deplorable  circumstances  the  younger 
generation  of  Rabbis,  had  to  do  something  in  order  to 
save  the  carriage  from  utter  destruction.  Seeing  the 
poison  of  apostasy  and  indifferentism  spreading  and 
well  nigh  eating  up  the  marrow  of  Judaism,  beholding 
the  empty  benches  in  the  Synagogues,  the  neglected 
schools,  the  flocks  going  astray  without  the  care  of 
wise  shepherds,  they  went  to  work,  to  repair  the  great 
damage,  to  stem  the  dangerous  tide  of  apostasy,  and  to 
save  what  could  be  saved.  And,  thank  God,  their  ef- 
forts are  crowned  with  success.  Thousands  of  our  co- 
religionists, who  felt  themselves  strangers  in  the  House 
of  God,  find  themselves  again  at  home,  wherever 
beneficial  Reforms  in  the  worship  have  been  introduced. 
In  all  our  Reforms  we  have  the  welfare  and  perserva- 
tion  of  our  religion  at  heart.  We  believe  with  Maimon- 
ides,  that  there  are  times  when  a  member  of  the  body 
has  to  be  sacrificed  in  order  to  save  the  whole  body 
from  utter  decay.  The  demand  for  Reform  is  so  general 
among  the  masses,  that  not  even  the  unanimous  dictum 
of  all  the  present  Rabbis  would  be  powerful  enough  to 
check  it.  The  attempt  of  Rabbi  Eger  and  his  associates 
to  exclude  the  Reformers  from  the  pale  of  Judaism,  is 
therefore,  to  say  the  least,  foolish,  in  the  extreme. 
Thank  God,  these  men  are  powerless.  Such  men  as 
Dr.  Geiger  are  of  the  greatest  benefit  to  the  cause  of 
Judaism,  which  is  badly  in  need  of  just  such  men  in 
our  days.  The  more  burdensome  we  make  Judaism 
for  the  people,  the  less  they  will  care  for  it. 


ABRAHAM    (IKKiKR.  329 

Dr.  CTriieiiebauiii,  LaiuUui,  proN'cs  that  the  very 
stupendous  growth  ot  the  ceremonial  laws  from  613  in 
the  Pentateuch  to  several  thousands  in  the  Talmud*  is 
a  most  radical  Reform.  For  is  it  not  in  contradiction 
to  the  words  of  the  Pentateuch:  Ye  shall  not  add  and 
ye  shall  not  take  away?     (Dent.  IV,  2). 

Tly  the  citation  of  about  a  dozen  instances  t  he  con- 
clusively proves  that  the  Talniudists  have  abrogated, 
not  only  Rabbinnical,  but  Mosaic  laws,  consequently 
Tiktin  and  consorts,  who  claim  that  "no  human 
authority  is  permitted  to  set  aside  or  even  to  modify 
Talmudical  precepts  and  prohibitions"  are  sadly  mis- 
taken indeed.  Just  the  contrary  from  what  they  so 
apodictically  assert  is  true.  P'ar  from  doing  a  wrong  it 
is  the  duty  of  Rabbis  to  follow  the  good  example  set 
by  the  great  teachers  of  old  and  to  introduce  beneficial 
changes  and  Reforms  in  accord  with  the  urgent  de- 
mands of  the  times  and  the  necessities  of  localities. 

In  a  most  thorough  manner  he  demonstrates  his- 
torically the  utter  ignorance  of  Tiktin  and  consorts  as 
manifested  by  their  unscientific  statement  that  the  Tal- 
miulical  explanations  of  the  Piiblical  laws  are  of  divine 
origin."  P'reedom  of  research  was  valued  so  highly 
even  after  the  establishment  of  the  Sanhedrin  in 
Jerusalem,  that  it  was  forbidden  to  write  the  interpre- 
tations of  the  law,  in  order  to  give  a  chance  to  other 
hermeneutics,  in  cases  where  the  exigencies  of  the  age 
rendered  them  imperative.  It  was  only  owing  to  out- 
side oppression  that  the  Alishna  and  later  the  two 
Talmuds  were  permitted  to  be  collected  and  written. 
P^'anaticism  from  without  palsied  every  free  activity 
and  productive  power  of  the  Jews.  "The  misery  and 
barbarism  of  the  times,  which  made  beggars  even  of 
the  Greeks  and  Romans,"  said  the  scholar  and  genius 
Zunz,  "exercised  the  same  influence  upon  the  Jews.";); 

*See  Maimonides  Sefer  Hamizvoth,  rad.  I  on  this  subject. 

tMishna  Rerachotli,  Chap.  I,  Maasser  Sheni  II,  2,  Tahii.  Beza, 
fol  5,  Tosafoth  Jebanioth  .S61),  vSota  4Sa. 

iDer  Zeiten  Noth  uiul  Barbarei,  die  selbst  Griechen  und  Roe- 
iner  /u  IJeltlern  machten,  uebte  auf  die  unj^luecklichen  Juden  glei- 
cheii    liinnuss. 


330  REFORMED   JUDAISM. 

This  simple  historical  statement  must  take  away 
from  the  Talmudical  laws  the  nimbus  of  divine  origin. 
But  as  the  Rabbi  of  Posen  belongs  to  the  class  of  peo- 
ple who  cannot  comprehend  the  plainest  historical 
argument,  it  is  a  good  thing  that  the  Talmudists  them- 
selves corroborate  the  truth  of  this  argument.  If  then 
Tiktin  and  consorts  condemn  Geiger,  they  must  also 
condemn  Maimonides,  Albo  and  a  host  of  the  greatest 
leaders  of  Jewish  thought  in  all  ages  and  climes. 
Hence  Dr.  Geiger  is  more  in  accord  with  the  "tradi- 
tion" than  his  traducers  of  Lissa,  Posen  and  Liiblinitz. 
They  are  guilty  of  the  sins  which,  in  a  spirit  of 
ignorance  and  arrogance  they  imputed  to  Geiger. 

We  have  dwelt  at  some  length  on  these  "opin- 
ions" because  they  are  of  the  greatest  importance  for  a 
thorough  understanding  of  the  Jewish  Reform-move- 
ment, and  because  it  is  the  first  time  that  the  English 
reading  public  will  have  the  opportunity  of  getting  a 
clear  insight  into  the  struggles  which  the  leaders  of 
modern  Rabbinism  in  Europe  had  to  undergo.  For 
Geiger  stands  for  the  principle  of  Reform-Rabbinism. 
He  was  the  sun,  the  other  Rabbis  were  satisfied  to  be 
considered  the  stars,  and  gladly  received  their  light 
from  him.  In  the  conclusion  of  his  opinion  Dr.  Aub 
appropriately  used  the  following  phrase: 

"Rabbi  Dr.  Geiger,  in  w^honi  we  venerate  the  first 
representative  of  the  scientific  Theology  of  Judaism,  "f 

As  is  often  the  case  in  history. an  event  took  place 
just  at  that  critical  time,  which  gave  room  for  the 
general  belief  that  peace  would  be  established  once 
more  in  the  Breslau  Congregation. 

On  March  20th,  1843,  Tiktin  died,  and  Geiger  did 
honor  to  his  memory  in  spite  of  all  that  had  happened. 
The    Prussian    Ministers    Eichhorn    and    Arnim    re- 

*Rabbin.  Gutachten  II,  page  ii,  "Dr.  Geiger  in  dem  wir  den 
ersten  Repraesentanten  der  wissenschaftlichen  Theologie  des  Jii- 
denthunis  verehren."  The  fact  that  Philippsohn,  envious  of  Gei- 
ger's  greatness,  was  not  ashamed  to  write  that  "Geiger  was  no  the- 
ologian," changes  nothing  in  the  matter. 

tSee  Israelii  of  the   19th  century,   I843,  page  64. 


A15RAHA.M    (iKICKR.  331 

jccted  the  petition  of  his  opponents  and  refused    to  re- 
move Geiger  from  office. 

But  peace  was  not  restored,  owing  to  the  agita- 
tions of  the  orthodox  party.  They  wanted  a  second 
Rabbi.  On  Geiger' s  recommendation  Dr.  Fassel  was 
invited,  preached  on  trial  and  was  elected  (February 
25th,  1845),  but  did  not  enter  upon  his  position. 

Now  the  opponents  of  Reform  worked  with  might 
and  main,  to  dismember  the  Congregation  by  inducing 
the  members  to  refuse  their  payment  of  their  dues. 

As  the  radical  element  of  the  Congregation  was 
also  in  favor  of  a  split  as  the  only  means  of  a  lasting 
peace,  G.  Tiktin,  the  son  of  S.  Tiktin,  was  elected  as 
Rabbi  of  the  orthodox  party. 

Geiger' s  salary  was  materially  increased  in  con- 
sequence of  this  arrangement.  But  the  conservative 
element  was  so  well  represented  in  the  administration 
of  the  Congregation,  that  it  retarded  the  work  of  Reform. 
This  fact  became  partly  the  cause  of  Geiger' s  acceptance 
of  a  call  to  Frankfurt,  his  native  city.  Geiger  him- 
self was  also  in  favor  of  a  split  in  the  Congregation. 
He  was  convinced,  that  it  had  to  come  sooner  or  later 
in  every  large  Jewish  community.  As  early  as  1842 
he  expressed  these  views  in  a  letter  to  Jacob 
Auerbach,  dated  April  i8th.  "The  healthy  portion 
even  if  numerically  small  will,  develop  in  time 
in  its  solidity  and  harmony  with  the  age,  while  the 
sickly  and  unsound  portion  will  be  swept  away  by  the 
waves  of  the  new  era.  In  London  the  split  is  a  fact, 
in  Hamburg  it  cannot  be  kept  back,  and  in  Frankfurt 
it  will  come  to  pass  in  a  short  time."* 

In  1843  Geiger  received  a  call  to  Petersburg 
through  Dr.  Max  Lilienthal  of  Riga,  later  of  Cincin- 
nati. But  Geiger  refused  to  leave  Germany.  In  his 
letter  to  Lilienthal  he  said:  I  love  Germany,  although 
its  institutions  exclude  me,  the  Jew.  Does  love  ask 
for  a  reason?      I  feci  mvself  interv^jven  with   its  science 


(/ciger:    Posthumous  works  Vol.  V,  page  i6i. 


332  RKKORMKD   JUDAISM. 

its  spiritual  earnestness,  and  who  will  cut  in  twain  the 
nerve  of  his  being?* 

In  1849  Geiger  was  requested  by  his  Congrega- 
tion to  publish  outlines  and  a  plan  to  a  new  "  Prayer- 
book,  "f  In  accord  with  the  principles  contained  in 
this  pamphlet  the  famous  prayer-book  of  Geiger  ap- 
peared in  1854.  + 

The  spirit  of  progress,  with  due  regard  to  the 
historical  basis  permeates  this  prayer-book.  All 
prayers  are  eliminated,  which  do  not  express  the  true 
sentiment  of  the  worshipers.  The  service  is  shortened 
considerably.  The  second  edition  of  the  prayer-book, 
which  came  out  1870  is  more  reformed  than  the  first. 
It  is  used  in  Frankfurt,  Bonn,  where  the  author  of  this 
book  had  introduced  it  under  great  difficulties,  and  in  a 
very  few  other  German  Congregations.  Geiger' s 
principles  on  the  Jewish  service  are  thoroughly  ex- 
pressed in  his  "Theses  to  the  Synod  at  Leipzig,"  1869. 
A  few  points,  however,  which  are  not  contained  in 
those  theses,  may  find  their  place  here.  The  exodus 
from  Egypt  can  no  longer  occupy  such  an  important 
place  in  our  prayers,  as  it  used  to  occupy.  The  same 
is  the  case  with  Amalek,  Haman  and  the  sufferings  in 
middle  ages.  As  the  language  of  prayer,  Geiger  con- 
cedes, that  the  Hebrew  is  not  our  mother-tongue.  The 
second  holiday  is  not  Biblical. 

Of  special  interest  to  our  readers  will  doubtless  be 
Geiger' s  opinion  on  the  vexed  question  of  Sunday- 
service.  I  therefore  copy  in  full  an  article,  which  I 
published  five  years  ago  on  this  important  subject  in 
the  "Jewish  Reformer,  "§  January,    1886,    and    which 

*Posthum.   Works,   V,   page  165. 

tThe)-  were  published  only  for  the  Congregation.  ( Breslau, 
1S49,  Leop.  Freund,  36  pages).  In  1S61  they  were  reprinted  under 
the  title:  "Necessity  and  Measure  of  a  Reform  of  tlie  Jewish  Di- 
vine Service." 

l"Israelitish  Prayer-book  for  the  Public  Worship  of  the  Whole 
Year,  Sabbath  and  Holidays  Inclusive,"  with  a  new  German  adapt- 
ation   (not  translation).     (Breslau,  1854,  I.  Hainauer  570  pages). 

§Dr.  Kohler,  New  York,  and  Hirsch,  Chicago,  were  the  editors  of 
that  excellent  weekly. 


Ar.RAHAM    GKIGEK.  333 

was  at  the-  time  extciisi\-ely  copied  by  the  Jewish  press 
of  this  country: 

ABRAHAM    GKlGKK    OX    SLXDAV-SKRVICK. 

Dr.  Geiger  said  in  his  pamphlet  "Nothwendigkeit 
nnd  Maass  einer  Reform  des  Jnedischeu  Gottesdienstes, " 
—  ''Necessity  and  Limitation  of  a  Reform  of  the  Jewish 
Divine  Worship,"  (Breslau,  1861): 

"The  holidays,  when  celebrated  in  a  more  dig- 
nified form,  will  surely  attract  a  large  part  of  the  Con- 
gregation to  the  houses  of  worship,  but  I  do  not  expect  the 
same  from  the  Sabbath.  It  will  always  remain  a  com- 
paratively small  circle,  which  will  attend  the  divine 
service,  even  if  it  should  be  conducted  so  as  to  answer 
all  the  demands." 

These  prophetical  words,  although  spoken  twenty- 
six  years  ago  in  Germany,  corro])orating  the  saying 
"the  wise  man  is  more  than  a  prophet,"  cannot  be 
taken  as  a  weapon  against  Reform.  For  Geiger  ex- 
plains this  utterance  as  follows: 

"Here  in  particular,  we  must  exclaim  in  relation 
to  Reform  the  fatal  words,  'Too  late!'  If  in  the 
generation  preceding  ours  the  needs  of  the  spirit  and  of 
the  heart  had  been  considered,  if  the  divine  service  had 
not  been  made  entirely  indifferent,  yea  repelling  to  the 
thinking,  intelligent  classes,  the  inclination  of  the  heart 
might  perhaps  have  been  powerful  enough  to  draw 
people  to  the  house  of  worship  on  the  Sabbaths  in  spite 
of  many  obstacles.  But  now  the  stream  of  life  has 
overflowed  its  dams.  Complaints  or  reproaches,  will 
not  be  strong  enough,  to  lead  it  back  again  to  its  old 
channel.  The  grown  people  attend  to  their  business, 
the  children  go  to  school,*  and  the  House  of  God  has 
to  rely  upon  a  small,  firm  circle,  of  accidental  visitors. 
*  *  Now  we  ask  ourselves:     Shall  we  there- 

fore bear  ill-will  against  life?  Shall  the  I  louse  of  God 
not  offer  its  blessings,  because  they  are  not  appreciated 
as  thev  ought  to  be  at  the  time   and    hour    when    thev 


*In  Germany  the  Jewish  children  attend  school  on  Saturdays. 


334  RKFORMKD   JUDAISM. 

are  ofi'ered?  Shall  the  youth  be  pimislKd  by  beiii^;  de- 
prived of  all  edification,  because  the  parcutssend  them 
to  school  on  this  da)'?  *  *  Should  we  not  rather  utilize 
every  opportunity  offering  itself  to  us,  in  order  to  win 
back  the  masses  to  the  House  of  God  and  to  religious 
life  though  it  be  at  a  time  which  so  far  has  not  yet 
been  used  for  this  purpose?  Our  ancient  teachers 
thought  so.  For  those,  who  could  not  attend  service 
on  Saturday  morning,  they  substituted  a  solemn 
service  on  Saturday-  afternoon,  Monday  and  Thursday 
mornings.  Let  us  follow  their  example.  There  is  one 
week-day,  which  is  especially  appropriate  for  divine 
service,  because  the  general  business-pursuits  are  sus- 
pended on  that  day,  namely  Stinday.  Let  us  make 
use  of  it,  if  not  regularly  every  w^eek,  but  at  least  from 
time  to  time.  A  solemn  Sunday-Service  (and  be  it  only 
once  a  month)  will  answer  the  puipose  of  giving  to  a 
large  part  of  the  Congregation  the  opportunity  of  a 
common  devotion,  without  infringing  upon  the  right 
of  the  Sabbath.  Do  not  go  too  far  in  your  apprehen- 
sion, that  such  a  service  might  be  construed  as  a  con- 
cession to  other  denominations.  I  honor  this  shyness, 
whenever  urged  in  opposition  to  the  shallow  aping, 
the  begging  before  the  doors  of  others.  But,  when  you 
once  have  given  way  to  the  general  custom  in  all  other 
affairs  of  life,  then  do  not  boast  of  a  steadfast  persever- 
ance and  ot  insisting  upon  your  peculiarity  just  in  that 
one  point,  which  concerns  neither  your  gain  nor  your 
pleasure,  but  the  religious  food  of  so  many.  You 
make  the  Sabbath  a  day  of  work,  the  Sunday  a  day  of 
recreation.  Religion,  however,  must  yield  on  the  one 
hand  to  the  needs  of  life,  and  on  the  other  to  the 
prejudice  of  the  past.  This  is  self-deception,  through 
which  religious  life  is  being  stifled  entirely." 

Geiger  is  also  opposed  to  the  blessing  of  the  people 
by  the  so-called  "  Kohanim"  (priests),  to  the  "Sefirath 
haomer,  "*  and  considers  earnest,  solemn  music  a 
good  substitute  for  the  blowing  of  the  Shofar  on  New 

*Numbering  of  49  days  between  "Passover"  and  "The   Feast   of 
Weeks." 


ABRAHAM    GEIGKR.  335 

Year's  day.  At  any  rate  the  Mislina  deems  three 
flourishes  of  the  cornet  (Tekia,  Terua,  Tekia),  suffi- 
cient. The  Lulab  on  the  feast  of  Succoth  can  be  dis- 
pensed with,  as  the  feast  is  no  longer  an  agricultural 
country-holiday,  which  was  its  original  meaning. 

Geiger's  word   made  itself  felt  in  every  important 
Reform-movement. 

We  have  dwelt  at  length  in  our  biographies  of 
''Chorin"  and  "Salomon,"  on  the  Hamburg-prayer- 
book-controversy  in  1818  and  in  1842.  Geiger,  when 
asked  by  the  Temple  people  to  give  his  "opinion"  on 
the  prayer-book, published  a  pamphlet:  "The  Hamburg 
Temple  Controversy,  a  Question  of  the  Hour."*  He 
was,  however,  not  satisfied  with  merely  justify- 
ing the  Hamburg  ritual,  but  he  criticised  the  Temple 
for  doing  things  bv  halves.  He  said:  "The  Temple 
has  missed  the  great  opportunity  to  make  itself  the 
banner-bearer  of  scientific  religious  progress,  in  the 
domain  of  modern  Judaism."  Geiger  emphatically  ex- 
claimed. "Free  from  all  retarding  elements,  respon- 
sible onlv  to  its  enlightened  members,  they  could  have 
well  afforded  to  handle  questions  which  were  delicate, 
yea,  dangerous  for  others  less  fortunately  situated. 
They  could  have  exercised  a  great  influence  in  the  di- 
rection of  scientific  Reform  in  Judaism.  Instead  of 
this  the  literary  activity  of  the  Temple  centered  in  the 
publication  of  the  sermons  of  its  preachers.  While 
many  of  them  are  excellent  contributions  to  our  homi- 
letics,  the  principle  of  a  scientific  Reform  in  Judaism 
is  not  treated  with  that  full  consideration,  to  which  it 
was  entitled  at  the  hands  of  the  independent  Hamburg 
preachers.  Not  only  that  the  laborious  work  of  build- 
ing up  a  Jewish  theology  on  the  basis  of  historical 
criticism  received  no  support  at  the  hands  of  the  Tem- 
ple, but  its  representatives  looked  down  upon  this  new 
movement  as  antiquated  and  superfluous,  as  if  the  di- 
vine service  were  the   alpha  and  omega  of  all  progress 

*Der   Hamhurj^er  Tenipelstreit,    eine   Zeitfraj^e,  (Breslaii,    1S42, 
Nachj^el-Schriftcn,  Vol.  I,  passes  1 13-197.) 


S3^  REFORMED   JUDAIS^r. 

ill  Judaism.  The  fact,  however,  is  that  the  Hamburg 
Temple  is  already  regarded  as  au  "  innoceut  institu- 
tion," the  worst  thing  which  could  befall  it.  The 
Temple,  or  at  least  its  prominent  leaders  had  so  little 
understanding  and  appreciation  of  a  scientific  Jewish 
theology,  that  they  opeiily  advocated  the  long  exploded 
idea,  that  a  Rabbi  has  to  practice  every  observance  of 
the  Shulchan  Aruch,  because  he  is  Rabbi.*  In  its  joy 
over  its  great  victory  in  the  matter  of  worship,  the 
Hamburg  Temple  rested  on  its  laurels,  and  intoxicated 
by  success,  became  indolent  and  indifferent  as  to  future 
greater  possibilities  of  Reform-Judaism.  The  drift  of 
Geiger's  criticism  is  in  brief  this:  The  Temple  owes 
its  origin  to  its  opposition  to  the  Hamburg  Synagogue. 
Having  accomplished  its  object  as  an  opposition-es- 
tablishment, it  has  lost  every  interest  in  a  progressive 
movement  within  the  Synagogue  on  the  basis  of  a 
scientific  Jewish  theology,  which  justly  recognizes  its 
representative  in  Abraham  Geiger  and  his  school,  f 

(xciger  considers  the  second  new  prayer-book  of  the 
Temple  entirely  too  conservative,  and  sees  in  it  little 
progress  in  comparison  with  the  prayer-book  published 
twenty-three  3'ears  before.  In  certain  points  it  is  even 
retrogressive,  among  other  things  the  service  instead 
of  being  shortened  is  lengthened.  The  hope  of  the  re-es- 
tablishment of  a  Jewish  kingdom  in  Palestine  finds  ex- 
pression in  the  prayer-book,  the  formula  "May  our 
eyes  see  it,  when  thou,  O  God,  returnest  to  Zion"  is 
retained.  The  passage  "Oh,  let  shine  forth  a  new 
light  on  Zion,  that  we  may  all  speedily  behold  its 
light,"  which  is  wisely  omitted  in  the  prayer-book  of 
1819,  is  printed  in  small  type  and  in  parenthesis,  but 
without  the  German  translation  in  the  prayer-book  of 
1843.      How  inconsistent!       How    timid!     The    same 

*This  is  to  this  very  day  the  only  argument  of  our  oi-tiiodoxy 
in  Europe  as  well  as  in  this  country. 

tThis  criticism  is  just.  As  proof  I  mention  the  fact  that  when- 
ever a  reformatory  measure  came  to  a  discussion  at  the  Rabbinical 
Conferences  in  the  forties,  the  Hamlmrg  preachers  exclaimed: 
"Oh,  this  has  been  introduced  or  abolished  in  our  Temple  many 
years  iigo. " 


ABRAHAM  (;i<:ic;kr.  337 

procedure  is  noticeable  in  the  prayer,  ''and  restore  the 
service  to  the  inner  part  of  thy  house,  and  the  burnt- 
offerings  of  Israel  and  their  prayers  mayest  thou  accept 
in  love  and  favor."  Aut-aut.  The  purpose  of  sucli 
proceeding  can  only  be  to  cast  suspicion  on  those  pray- 
ers without  showing  the  proper  courage  of  eliminating 
them,  which  is  not  worthy  of  an  organization  like  the 
Hamburg  Temple.  While  the  Abodah*  is  omitted 
from  the  Jom  Kippur  service,  which  fact  might  be  re- 
garded as  a  protest  against  the  animal  sacrifice,  this 
impression  must  leave  us  when  we  notice  the  retention 
of  the  main  part  of  this  historical  recitation,  in  which 
bitter  complaint  is  made  that  ''now  we  have  no  high- 
priest,  no  sacrifice." 

Another  point  of  difference  between  the  prayer- 
book  of  1 819  and  the  one  of  1842  is  that,  while  the 
former  omitted  the  service  for  Minchah  on  Sabbath-  and 
holidays,  the  latter  retained  it,  which  is  retrogressive 
rather  than  progressive. 

How  a  prayer-book  of  an  organization  which 
boasts  of  having  fully  emancipated  itself  from  the  yoke 
of  Rabbinism,  can  contain  the  prayers:  "I^raised  be 
thou,  God,  who  hast  commanded  us  to  recite  Hallel,"f 
or  to  "light  the  Chanucca lights,"  or  to  "read  the  book 
of  Esther,"*  is  utterly  incomprehensible.  For  it  is  a 
well  known  fact  that  the  Bible  knows  nothing  of  these 
commandments.  The  fact  that  these  benedictions  are 
printed  in  small  type,  in  parenthesis,  and  without  the 
German  translation,  makes  the  matter  still  worse,  de- 
monstrating that  the  authors  were  well  aware  of  their 
glaring  inconsistency. 

But  a  very  strong  testimonium  paupertatis  for  the 
Temple  is  contained  in  the  following  passage  of  the 
preface  to  the  new  prayer-book:  "  The  Temple  differs 
from    other    Israelitish    Congregations    in    but    a    few 

♦Literally  "Service"  in  the  Temple  of  Jerusalem.  This  prayer 
describes  in  full  the  service  of  the  High-Priest  on  the  T>ny  of  Atone- 
ment. 

tPrayers  for  New- Moon  and  Holidays. 

{It  is  recited  on  the  festival  of  Purim. 


33*^  REKORMKI)   JUDAISM. 

forms  of  ils  ritual,  not,  however,  in  religious  doctrines. 
"What  does  the  term  'other  Israelitish  Con^reo-ations' 
mean  in  a  time  of  struggle,  transition  and 
changes  like  ours,  which  is  not  ripe  for  fixed  religious 
dogmas  ?  But  if  it  means,  as  it  apparently  does,  that 
the  prayer-book  is  in  principle  at  one  with  the  traditional 
and  official  mode  of  worship  of  the  majority  of  Jewish 
Congregations,  then  this  declaration  is  simply  not  true. 
For  notwithstanding  its  glaring  inconsistencies,  the 
views  of  the  Temple  on  personal  Messiah,  sacrifice, 
divine  authority  of  the  Rabbinical  ceremonial  laws,  are 
most  decidedly  at  variance  with  the  masses  of  so-called 
conservative  Congregations.  * 

But,  if  it  were  true  that  the  only  differences  con- 
sists in  '-a  few  forms,"  then  we  might  almost  be  justi- 
fied in  exclaiming:       "Quel  bruit  pour  une  omelette." 

The  time  has  gone  by,  when  the  salvation  of 
Judaism  is  dependent  upon  mere  outward  embellish- 
ments of  the  service,  which  might,  after  all,  prove  to 
be  luxuriant  death-chambers  of  our  religion,  if  they 
are  out  of  all  touch  with  the  entire  new  religious  con- 
ception and  scientific  spirit  of  modern  Judaism.  If  the 
Hamburg  Temple  intends  to  exercise  a  lasting  influence 
upon  modern  Judaism,  it  has  to  make  itself  the  living 
organ  of  the  spiritual  development  of  Judaism. 

The  experience  of  the  last  fifty  years  has  proven, 
that  Geiger  was  right.  To-day  the  Hamburg  Temple 
wields  less  influence  in  the  Judaism  of  Germany  than 
it  ever  did.  It  still  exists,  vegetates,  is  for  all  we  know 
in  a  flourishing  financial  condition,  as  its  members  are 
rich,  but  that  is  all.  Its  preachers  are  men  of  very 
mediocre  talent,  unknown  in  literature,  and  cannot 
bear  comparison  with  men  like  Salomon,  or  Kley. 

In  the  chapter  on  Holdheim  we  have  dwelt 
at     length     on      the      "Frankfurt      Reformverein.  "  f 

*The  new  prayer-book  and  its  opponents  (Das  neue  Gebetbuch 
and  seine  Verketzerung,  Hamburg,  1841).  See  chapters  on  "Chorin"' 
and  "Salomon"  in  this  book;  also  Geiger:  Posthumous  Works,  I, 
pages  161-168. 

+See  pages  204  ff.  of  this  l)ook. 


AHKAIIAM    (iKIGKR.  339 

Gciger,  while  taking  a  warm  inlerest  in  the  move- 
ment as  he  did  in  everything  pertaining  to  Reform- 
Jndaism,  did  not  favor  the  means  employed  by  the 
Society,  and  was  opposed  to  its  revolutionary  spirit. 
This  Reform-movement  had  utterly  ignored  a  histori- 
cal development  in  Judaism.  He  characterizes  it  as 
follows: 

"But  also  a  revolution  was  not  wanting.  Those 
who  had  been  separated  long  ago  from  the  Jewish  Con- 
gregations desired  at  last  to  give  full  and  public  ex- 
pression to  their  views.  But  removed  entirely  from 
the  historical  ground  this  task  became  rather  difficult. 
The  ''Reform-Society"  of  Frankfurt,  and  the  "Friends 
of  Reform"  (in  Breslau),  were  right  in  their  struggle, 
but  as  soon  as  they  intended  to  build  up,  they  were 
not  capable  of  constructing  a  new  building  out  of  mere 
negations,  which  offered  nothing  new.*  The  only 
new  deed  which  emanated  from  the  Society  was  the 
abrogation  of  the  circumcision.!  While  Geiger,  as  we 
have  seen  beforeij;  was  by  no  means  opposed  on 
jjrinciple  to  a  schism  within  Judaism,  he  was  not  in 
favor  of  forcing  a  split.  The  Reform  of  the  whole 
community  of  Israel  was  his  beau-ideal,  even  though 
such  a  consummation  was  in  the  very  nature  of  things 

♦The  same  holds  good  with  regard  to  the  "Ethical-Culture- 
Movenient"  in  this  country,  which  can  claim  not  a  single  new  idea 
not  contained  in  'the  Jewish  prophets.  We  challenge  Prof.  Felix 
Adler.  to  prove  by  one  single  instance,  that  his  teachings  are  super- 
ior to  those  expressed  by  Micah  VI.  S,  and  dozens  of  similar  pas- 
sages. It  is  far  easier  to  pose  as  a  founder  of  a  new  religion  than  to 
prove  the  necessity  of  a  new  religion.  It  has  indeed  been  proven, 
that  wherever  Reform-Judaism  has  able  and  scholarly  representa- 
tives— I  point  particularly  to  Chicago,  where  Jlirsch  holds  the 
fort— ethical-culture  is  no  success.  It  is  the  remarkable  vigor  of 
Reform-Jud.iism  in  America,  which  is  a  matter  of  great  disap- 
pointment to  our  Hthical-CuUunsts.  Hence  their  cociuetry  with 
our  ultra-orthoiloxy — les  e.Ntremes  so  touchent — and  their  trium- 
phant cry,  that  Judaism  is  dying  out,  although  they  know  it 
best,  that  if  it  is  dying,  it  is  a  mighty  lively  corpse  indeed. 

tGeiger's  Posthumous  Works;  Vol.  II.  page  272. 

:See  his  letter  to  Jacob  .\uerbach,  (page  331  of  this  l»o(>k);  also 
Posthumous  Works  Vol.  V.  page  161,  and  letter  to  Wechsler,  Jan. 
1st,  1S49. 


340  RKFORMKl)   JUDAISM. 

slow,  iip-liill  work.*  Another  mistake  of  the  ^'Refonn- 
Vereiii"  was,  that  it  intentionally  ignored  the 
theologians,  who  in  snch  a  question  as  the  abolition  of 
circumcision  were  entitled  to  a  hearing,  f  Geiger 
estranged  many  a  friend  from  him  on  account  of  his 
opinion  touching  the  Frankfort  Reform-Societ}'. 

In  Breslau  a  similar  movement  was  attempted, 
where  in  a  declaration  signed  by  a  number  of  promi- 
nent men  the  following  demands  were  made: 

(i)  "Abolition  of  the  belief  in  a  personal  Messiah; 
(2)  of  the  dietary  laws;  (3)  of  the  laws  which  cause  the 
conflict  of  the  Sabbath  with  the  demand  of  every  day 
life."]:  But  only  the  Berlin  "Reform-Genossenschaft" 
proved  a  success. 

After  Holdheim's  death  the  Berlin  Reform-Con- 
gregation was  so  anxious  to  induce  Geiger   to  become 


*It  is  for  this  ver}-  reason  that  he  twice  refused  the  position  of 
Rabbi  in  the  "Reform-Genossenschaft,"  of  Berlin.  Conscientious 
regard  for  the  historical  continuity  of  Judaism  did  not  permit  him  to 
cut  loose  from  the  Jewish  community  at  large.  (Geiger's  Zeitschrift, 
III,  pages  216-218;  also  Posthumous  Works,  V,  page  246,  letter  to 
Wechsler,  and  page  231  of  this  book. 

tGeiger's  letter  to  Stern,  June  II,  1S44;  Posth.  Works,  V,  page 
174,  Freund's  "Zeitschrift  zxn- Judenfrage  in  Deutschland."  (Breslau, 
1844,  pages  109-116). 

iBreslauer  Zeitung,  April  4th,  1845.  Later  on  they  resolved  to 
transfer  the  Sabbath  to  Sunday.  Geiger  published  a  pamphlet: 
"Nine  Years  Ago  and  To-day,"  (Breslau,  1846),  in  which  he  boldly 
advocated  his  views.  He  was  then  attacked  in  five  "open  letters," 
which  followed  one  another  in  rapid  succession,  and  were  considered 
as  Freund's  work.  In  answer  to  this  appeared:  "Address  of  the 
^Majority  of  the  Breslau  Isr.  Congregation  to  Dr.  W.  Freund."  (Bres- 
lau, 1846).  See  also:  "True  Report  Concerning  the  Last  Events  in 
This  Congregation,"  (Breslau,  1846),  anonymously,  but  written  bj' 
Geiger,  and  "Israelit  d.  19,  Jahrh.,"  1846,  No.  17  ff.  In  a  letter  to  a 
friend  March  8,  i85i,  he  writes:  "Within  the  Congregation  I  strug- 
gle, I  conqvieror  succumb,  and  have  the  good  consciousness  that  my 
struj^gle  has  stimulated  powerful  germs,  which,  after  my  strength  is 
broken,  will  produce  fertile  developments.  *  *  *  j  have 
declined  such  a  position  several  times.  I  have  refused  the  position 
as  preacher  in  the  Temple  of  Hamburg  at  a  time  when  I  had  re- 
signed my  position  in  Wiesbaden,  and  when  the  chances  for  mj-  nat- 
uralization in  Prussia  and  of  entering  upon  my  position  in  Breslau 
were  very  doubtful  indeed.  I  have  twice  declined  the  position  in 
the  Berlin  Reform-Congregation,  the  first  time  under  very  difficult 
and  precarious  circumstances  in  this  city."    (Breslau). 


AIJKAllAM    tiKKiHK.  34' 

Hoklln-iin's    successor,    that    they   even   oflVrcd    to    rc- 
transler  the  Sunday  to  Sabbath. 

Gciger's  motto  was:  ''The  Reform  has  to  emanate 
from  Rabbis  and  Cono;regations,"  but  not  from  the 
Conj;regatious  alone.  He  advocated  this  opinion  in  a 
lecture^  entitled  :  "From  Whom  Shall  Reforms 
Emanate?"  delivered  ISIarch  28,  before  the  Breslau 
Reading-Society.  Therefore  was  Geiger,  heart  and 
soul,  in  favor  of  the  "Rabbinical  Conferences,"  and 
was  an  enthusiastic  member  of  the  First  Rabbinical 
Conference  in  Braunschweig.  He  expres.ses  himself  on 
this  subject  as  follows: 

"Revolution  is  not  successful  in  religion,  which 
demands  not  only  tearing  away  of  what  is  antiquated, 
but  ennobling  of  what  is  existing,  and  of  creating  new 
things,  when  necessity  demands  it.  This  method  was 
emploved  by  the  Rabbinical  Conference,  and  it  was 
the  right  way,  notwithstanding  the  fact,  that  different 
stages  of  Reform  were  represented.  These  Conferences 
were  checked  in  their  development,  long  before  they 
were  given  sufficient  time  to  mature.  Their  motto 
was:  'Change,  Reform,  not  Revolution.'  They  had 
to  fight  to  the  right,  and  to  the  left,  but  if  they  had 
had  three  years  longer  for  their  work,  the  fruits  would 
have  been  seen  ere  now."* 

The  fruits  at  any  rate  are  seen  in  the  growth  of 
Reform-Judaism,  particularly  in  this  country. 

It  was  impossible  for  Geiger  on  account  of  official 
business  to  be  present  at  the  Braunschweig  Convention 
at  the  beginning  of  the  Conference,  f  But  when  he  ar- 
rived June  iSth,  he  was  greeted  with  great  enthusiasm 
by  all  present.  ".\11  surrounded" — thus  a  contemporary 
de.scribes  it — "the  little  man  with  the  penetrating  look 
and  the  long  hair,  as  if  he  would  have  been  a  saint. 
All  welcomed  him  most  heartily,  as  if  they  wanted  to 
say:     You  are  our  pioneer,    you    first   opened    unto  us 

*Posth.  Works,  II.  paj^es  272-273. 

ille  lia<l  sent  a  highly  enthusiastic  letter  to  the  Conference, 
which  was  published  in  paniphlet-forni;  also  in  I'osth.  Works,  I, page 
197-202.     See  also  my  Isr.  Genieinde-Zeitung,  No,  28,  Vol.  IV,  1S79. 


34  J  RKFOK.MKD   Jl'DAISM. 

the  way  of  critical  research,  of  progress  in  Ral)binisiii. 
It  is  you,  who  first  proclaimed  the  idea  of  a  living  de- 
velopment in  Judaism."  He  had  been  elected  even 
before  his  arrival,  a  member  of  the  committee  for  the 
revision  of  marriage-laws.  He  took  part  in  the  eleventh, 
last  meeting,  offered  a  resolution  to  create  a  fund,  in 
order  to  defray  the  expenses  of  Rabbis  attending  the 
Conferences,  and  to  have  the  Protocols  of  the  Con- 
ference published  in  book  form,  the  money  to  come 
from  subscriptions.  He  was  elected  to  the  committee 
on  S.  Hirsch's  resolution  to  abolish  and  revise  a 
number  of  dietary-  and  Sabbath-laws. 

In  the  second  Rabbinical  Conference,  Frankfurt, 
1845,*  he  was  present  during  the  whole  time.  He 
was  Vice-President,  and  acted  as  President  in  the  very 
important  eight  meetings  when  the  question  on  the 
INIessiah  was  discussed.  The  Conference  voted  him  its 
thanks  for  the  very  able  manner  in  which  he  presided. 
He  strongly  opposed  Frankel,  who  declared  that  ac- 
cording to  Jewish  law,  the  Hebrew  language  had  to  be 
used  in  prayer.  .  He  argued  against  mentioning  the 
sacrifices  in  prayer,  and  against  a  special  celebration  of 
the  Rosh  Chodesh.f  He  offered  resolutions  aiming  at 
the  establishment  of  Jewish  theological  faculties  and  at 
the  publication  of  good  devotional  books  for  the  home 
use.  He  was  elected  on  the  committee  for  both  reso- 
tions. 

The  third  and  most  important,  because  most  de- 
cisive and  active  Conference,  was  the  one  held  in  Bres- 
lau,  to  which  Geiger  had  invited,  aside  from  the  mem- 
bers present  at  former  Conferences,  the  Drs.  Zunz, 
Sachs  and  Leopold  Loew. 

I  refer  to  a  resume  of  the  resolutions  of  the  Bres- 
lau  Conference,  which  I  have  published  in  the  "Year- 
book of  the  Central  Conference  of  American  Rabbis, ' ' 
as  a  member  of  the  Committee  on  Publication,  (Cincin- 
nati, 1890,  pp.  95-100). 

*From  July  15th  to  July  28th. 

|-The  beginning  of  the   month  is   usually  celebrated  by  reciting 
Hallel  and  Yaale  vejavo. 


•ABRAHAM    GKlGKR.  343 

Dr.  L.  Adler  offered,  iu  the  name  of  the  Confer- 
ence, a  vote  of  thanks  to  Geiger  for  the  ''just,  kind  and 
clever"  manner  in  which  he  presided  over  the  assem- 
bly in  the  midst  of  some  very  exciting  debates,  when 
the  most  burning  questions  and  vital  subjects  were 
discussed.  Through  this  Conference  the  Breslau  Con- 
gregation became  renowned  throughout  Germany  as  the 
banner-bearer  of  Reform-Judaism  and  scientific  Jew- 
ish theology,  and  the  bond  which  united  the  Congrega- 
tion with  its  celebrated  spiritual  leader  became  stronger 
than  ever  before.  Geiger's  introductory  and  clo.sing  ad- 
dresses of  the  Conference  were  masterpieces  of  oratory 
and  scientific  expositions  of  the  aims  and  aspirations  of 
progressive  Rabbinism.  In  the  introductory  speech  Gei- 
ger  said  among  other  things,  that  we  do  not  meet  here 
for  the  purpose  of  fettering  the  Congregations,  of  inter- 
ferine  with  the  religious  freedom  and  autonomv  of  the 
people.  Even  if  such  authority  should  be  given 
to  us,  we  would  not  accept  it,  knownng  as  we  do 
that  true  religious  life  can  devolop  there  only,  where 
the  fullest  freedom  of  conviction  reigns  supreme.  We 
are  here  simply  as  representatives  of  the  science  of  Ju- 
daism, who,  assisted  by  our  observations  and  experience 
in  office,  are  able  to  recognize  the  wants  of  the  Con- 
gregations, and  to  propose  to  them  the  necessary  means 
of  supplying  the  needs  of  our  age.  We  are  not  here  as 
clergymen  in  contradistinction  to  the  so-called  laymen. 
Such  conceptions  are  utterly  unknown  in  Judaism. 

But  we  are  here  as  men  well  versed  in  the  history 
of  Judaism,  we  are  here  to  exchange  our  views  as 
brethren  in  the  Rabbinical  office,  and  to  offer  the  re- 
sult of  our  discussions  and  council  to  our  Congrega- 
tions. We  are  here,  not  merely  for  the  sake  of 
abolishing,  solving,  setting  aside  and  destroying. 
Our  "task"  is  to  strengthen  our  religion  in  the  spirit 
of  truth,  and  only  where  it  is  necessary  we  shall  not  be 
afraid  to  remove  the  crusts  and  shells.  It  is  a  de- 
struction for  the  sake  of  building  up. 

After  an  excellent  resume  of  the  labors  of  the  Con- 
ference, and  the  closing  address  of  Geigcr,  the  work  ot 


341-  REFORMED   JUDAISM'. 

the  Conference  was  couclnded,  alas,  not  to  l)e  resumed 
until  after  twenty-three  years  in  Cassel  (1868)*  where 
the  preparations  were  arranged  for  the  Synods  in  Leip- 
zig (1869),  and  in  Augsburg  (1871).  Twenty  years 
have  again  passed,  but  the  religious  state  of  affairs  in 
German  Judaism  is  so  miserable,  the  hypocrisy,  cow- 
ardice, and  selfishness  of  the  Rabbisf  of  the  so-called 
Reform-Congregations  in  Germany,  so  contemptible, 
and  the  indifferentism,  atheism  and  apostasy  of  the 
masses  so  frightening,  that  there  is  hardly  a  hope  for  a 
change  for  the  better  in  the  near  future.  The  Rabbis 
— there  are  very  few  exceptions  but  exceptatio  con- 
firmat  regulam — as  a  rule  preach  their  weekly  sermons, 
do  a  little  teaching  of  the  young,  and  let  well  enough 
alone.  The  few  scholars  among  them  study  in  their 
libraries  and  publish  occasionally  a  book  on  some  phil- 
ological, arcliEeological,  philosophical,  or  at  best  exeget- 
ical  subject,  which  has  no  bearing  on  the  practical  re- 
ligious life  of  the  present.  They  are  very  cautious  and 
shrewd,  these  Rabbis. 

To  touch  burning  questions  of  the  day  might  be 
followed  by  unpleasant  consequences,  might  compel  a 
man  to  show  his  true  colors.  But  it  is  just  this,  that 
these  "wise  Rabbis"  most  carefully  avoid.  Hence 
German  Rabbinism  of  this  day  offers,  with  very  few 
exceptions,  the  deplorable  and  anomalous  sight,  that  a 
Rabbi  will  pose  as  the  most  radical  critic  of  the  Bible, 
and  yet  be  afraid  to  express  his  true  opinion  on  the 
dietary  laws  or  on  some  obsolete  Jewish  custom. 
Much  less  will  he  dare  to  disregard  publicly  a  Jewish 

*The  fourth  Rabbinical  Conference,  which  was  to  be  held  in 
Muenchen,  was  not  held,  owing  to  the  political  fermentation  of 
those  days.  After  the  Revolution  in  1S4S  the  reaction  in  Germany 
was  so  powerful,  that  liberal  religious  movements  could  not  hope  to 
lie  successful.  The  Protocols  of  the  Hreslau  Conference  were  edited 
Ijy  the  conmiittee  (Geiger  and  his  friend  Prof.  M.  A.  Levy.)  (Bres- 
lau,  1847,  Leuckart,  317  pages).  Geiger  published  also  a  condensed 
report  concerning  the  work  of  the  Third  Conference  of  German 
Rabbis.  (Breslau,  1846),  and  in  reply  to  orthodox  attacks  he  pub- 
lished a  defense  of  the  resolutions  on  the  Sabbath-laws,  entitled: 
"The  Third  Conference  of  German  Rabliis."     (Breslau,  I846.) 

tTlie  majority  of  them  were  graduates  of  the  Breslau  Seminary, 
which  has  become  a  Jesuitical  Institute  under  Frankel  and  Graetz. 


ABRAHAM    GKIGER.  345 

custom  which  he  considers  antiquated.  The  okl,  bokl, 
courageous  Reform-Rabbis,  of  Germany,  whose  names 
are  honorably  mentioned  in  this  book,  are  no  longer 
amoug  the  living,  and  the  present  young  generation  of 
Rabbis  are  fanatic  orthodox*  or  noncommittal. 

But  let  us  return  to  Geiger.  The  Reform-move- 
ment did  not  entirely  occupy  his  labors.  Aside  from 
his  literary  work,  he  let  no  opportunity  pass  by,  with- 
out utilizing  it  for  the  benefit  and  welfare  of  the  Jews, 
for  whose  political  emancipation  he  had  always  evinced 
the  same  interest  as  he  had  shown  for  their  spiritual 
and  intellectual  elevation.  As  this  book  is  in  the 
main  devoted  to  the  Jewish  Reform-movement,  we  can- 
not treat  thoroughly  this  side  of  Geiger' s  labors.  Suf- 
fice it  to  say,  that  he  had  several  conferences  with 
King  Frederic  William  IV,  (1841),  with  Minister 
Eichhorn,  (1843),  in  behalf  of  the  Jews.  Republished 
several  pamphlets, among  others:  "Rabbinical  Opinions 
on  the  Duty  of  the  Jews  to  Serve  as  Soldiers,"  (Breslau, 
1842),  in  which  he  justly  considered  the  exemption  of 
the  Jews  from  the  duty  to  defend  their  country,  not  in 
the  light  of  a  favor,  f  but  as  an  insult.  In  the  city  of 
Breslau  he  also  resented  promptly  in  the  press  every 
attempt  to  wrong  the  Jew^s.J:  Politically  he  openly 
espoused  in  meetings  the  cause  of  liberalism. 

It  is  needless  to  say,  that  he  never  neglected  his 
literary  labors.  Aside  from  his  "Zeitschrift"§  he 
published  a:  "Grammar  and    Reader  to  the    Language 

*The  pupils  of  the  orthodox  Seminary,  presided  over  by  the 
hyper-orthodox  Dr.  Hildesheimer  in  Berlin.  They  bind  the  hand- 
kerchief around  their  body  so  that  God  might  think  it  is  a  belt,  car- 
ry no  umbrella  on  the  Sabbath,  a.  s.  f. 

rThe  orthodox  Jews  wanted  such  a  "favor"  because  soldiers  can- 
not keep  the  Sabbath  and  the  dietary  laws. 

jBreslau  Zeitung,  1SS4,  No.  28.  when  a  hospital  for  the  citizens 
of  the  "Christian  denominations"  was  to  be  erected.  His  protest 
caused  a  change  in  the  by-laws. 

^The  Zeitschrifi.  however,  did  not  come  out  regularly,  as  it  was 
too  much  of  a  strain  for  Geiger.  who  had  to  write  almost  every  arti- 
cle. The  fifth  volume  in  four  fascicles  was  published  in  1S43  and 
1S44.  of  the  sixth  volume  in  1S47  only  three  numbers  were  published. 
Fifteen  years  later  it  appeared  again  regularly. 


346  REFORMED   JUDAISM. 

of  the  Misluia,"*  (11  parts,  Breslau,  1845).  '^The 
Northern  French  School  of  Exegesis  in  the  Twelfth 
Century."  "The  Anthropomorphism  in  the  Hag- 
gaidali  and  the  Rabbis  of  the  Arabic  school,"  on  the 
"Family  Kimchi"f  and  Jnda  Halevi.;!:  These  labors,  in 
which  Geiger  shows  also  his  remarkable  talent  as  a 
translator  and  poet  are  highly  praised  by  Tal- 
landierg  in  the  "Revue  de  deux  Mondes."  Another 
exegetical  work  of  great  merit  is  his:  "Parshandatha, 
the  Northern  French  School  of  Exegesis,"  (Leipzig, 
1855).  "Samples  of  a  Jewish  Defense  Against  Christian 
Attacks  in  Middle  Ages,  ||"  among  which  the  pamphlet 
on  the  Karaite:  "Isaac  Troki,  the  Apologist  of  Judaism 
at  the  Close  of  the  Sixteenth  Century,"  was  published 
separately.^  Among  his  multifarious  monographs 
deserves  special  mention,  his:  "Moses  ben  Maimon," 
with  a  Hebrew  supplement  under  the  title :  '  'Iggereth  ha- 
Shemad  leha-Rambam;"**  "Joseph  Salomo  Del  Medi- 
go, ' '  his  letter  to  Serach  ben  Nathan,  translated  and  edited 
with    notes,  German    and    Hebrew,  ff     Geiger' s  mono- 

*The  attempts  of  attacks  against  the  1:)ook  by  Graetz  were  most 
promptly  resented  by  Geiger  in  several  articles:  "Samples  of  a  Con- 
servative Criticism"  (Israelit  of  the  nineteenth  century,  Nos.  5-6, 
1S45  and  Nos.  5-10,  1845).  The  book  found  entrance  into  German 
Universities. 

tSee  introduction  to  Geiger's  Hebrew  writings. 

:l:Posthumous  works,  III,  34-97-176. 

§1853,  Avril  T5ih,  p.  3S1. 

IIDeutscher  Volkskalender,  1851,  1856,  1859,  Posthumous  Works, 
III,  pp.  178-223. 

^Breslau  Jahrbuch  1853,  in  pamphlet  form  (Breslau,  iS53),Kern, 
44  pages,  and  Posthumous  Works,  III,  pp.  178-223. 

**"Studien,"  edited  by  M.Breslauer  (Weigert  &  C.  Breslau,  1850). 

t+Berlin,  1840  (W.  Wilzig),  104  pages  in  German,  80  pages  in  He- 
brew, see  Melo.  Chofnajim  and  Posthumous  Works,  III,  pp.  1-34. 
Jos.  Sal.  Delmedigo,  born  June  16,  1591,  descendant  of  a  family  of 
scholars,  studied  medicine  in  Padua,  devoted  himself  zealously  to 
the  study  of  science  of  mathematics,  in  which  he  greatly  excelled, 
and  to  the  Kabbala.  He  was  body-physician  of  the  Prince  Radzivill, 
near  Wilna,  and  traveled  extensively.  Geiger  was  the  first  to  prove 
Jos.  Delmedigo's  liberal  religious  views,  by  bringing  to  light  his  fa- 
mous letter  to  Serach,  which  is  full  of  biting  sarcasms  against  the 
benighted  Rabbis  of  his  day.  His  views  on  angels,  prophecy,  crea- 
tion, Bible,  Talmud,  Kabbalah,  were  rationalistic.  Graetz,  true  to 
his  unjust  method  to  throw  mud  at  all  those  who  did  not  belong  to 
the  orthodox  Polish  school  of  Rabbis,  belittles  the  merits    of  Josef 


A15KAHAM    OKIOKR.  347 

graph  on:  "Leon  do  Modeiia"*  is  dedicated  lo  the 
memory  of  Isaac  Samuel  Reggio.  This  book  is  most 
remarkable  and  deserves  more  than  mere  passing 
mention.  Leo  da  ]\Iodena  was  a  man,  who  under  the 
cloak  of  defending  the  Talmud,  most  sarcastically 
criticised  it,  and  witli  biting  irony  attacked  the  letter- 
worship  and  ceremonialism  of  his  age.  He  was  in  this 
respect  the  forerunner  of  Gotthold  Ephraim  Lessing, 
who  employed  the  same  method  in  attacking  the 
Bible  and  Christianity  in  his:  "Wolfenbuettel  frag- 
ments" which,  though  published  under  the  name  of 
another  are  his  work.  L.  D.  Modena  had  of  course  to 
be  very  cautious  in  his  polemic,  and  therefore  he 
published  so-called  refutations  of  "heretical  views." 
Hut  the  "refutations"  were  so  lame,  childish  and 
ridiculous,  that  they  rather  strengthened  the  cause  of 
his  "apparent  opponent."  In  this  way  L.  D. 
Modena  attacks  the  custom  of  laying  Tefillin,  the 
second  holiday,  the  dietary-  and  vigorous  Sabbath-laws, 

Delniedigo.  Dr.David  Cassel,  in  his  "Guide  for  the  Instruction  in  the 
Jewish  History  and  Literature"  (Leitfaden  fuer  den  Unterricht  in  der 
Jued.  Gechschte  und  Literatur,  Berlin,  1875),  mentions  Delmedigo's 
letter  thus:  "Delmedigo's  true  ideas  are  now  known  through  his  let- 
ter to  a  Karaite,  which  was  published  recently"  (p.  97)-  It  would 
not  have  hurt  Cassel  in  the  least  to  give  the  credit  for  bringing  this 
letter  to  light,  where  it  was  due,  although  Geiger  was  not  a  favorite 
with  the  former  satellite  of  Michael  Sachs.  (See  also  Geiger's  Post- 
humous Works,  II,  p.  195). 

*"L.D.M.,  Rabbi  of  Venice,  and  his  Losition  to  the  Kabbalah,  to 
the  Talmud  and  to  Christianity" (Breslau,  1S56,  J.  M.  Kern,  63  pages 
in  German,  34  pages  in  Hebrew).  L.  D.  M.  was  born  157 1,  in  Ven- 
ice, died  164S  in  Venice,  where  he  filled  the  position  of  Rabbi.  He 
was  a  most  fertile  author,  published  a  "  Hebrew-Italian  Lexicon,"  a 
"Mnemotechnic,"  a  "Warning  against  Gambling,"  which  was  trans- 
lated into  the  Latin  and  German,  and  anti-Kabbalistic  and  anti- 
Talmudic  writings  "Ari  Nohem"  (the  roaring  lion),  and  "Shaagath 
Arje"  (the  bellowing  of  the  lion).  See  my  Jued.  Literar.  Centralblatt 
No.  I  (Koenigsberg,  1S76),  on  Leon  da  Modena.  It  is  needless  to 
.say  that  tiraetz  attacks  L.  I).  M.  in  an  unworthy,  or  better,  in  a 
"Graetz"-worthy  manner.  He  calls  him  the  worst  names,  "hypo- 
ciite,"  "blasphemer,"  "despiser  of  Judaism."  (Graetz'  History  of 
the  Jc-ws,  X,  p.   \T,q\. 


T,\S  UVA'OHMED   JUDAISM. 

Llic  eiuUess  prayers,*  the  Sliechitali,  even  the  lasting 
on  the  Day  of  Atonement.  For  this  only  can  be  the 
meaning  of  his  remark,  that  everybody  should  fast  in 
accord  with  his  physical  and  mental  strength.  He  is 
particularly  bitter  in  his  censure  of  the  excrescences  of 
Rabbinical  Judaism,  which  is  a  sin  against  the  words 
of  Moses:  "Ye  shall  not  add  to  it,"  and  advocates 
the  return  to  the  plain,  genuine,  old,  and  pure  Biblical 
Judaism. 

Geiger's  philosophical  labors  include  the  follow- 
ing: The  Ethical  Basis  of  the  Book  on  the  "Duties  of 
the  Heart, "f  and  "Jewish  Poetry  of  the  Spanish 
School.";*:  Besides  numerous  articles  on  Rabbinital  lit- 
erature contributed  to  Hebrew  periodicals,  §  he 
adorned  the  great  "Journal  of  the  German  Oriental 
Society  "II  with  contributions  which  show  his  vast 
erudition  in  the  field  of  Syriac  lexicography  and  Sa- 
maritan literature.  No  less  an  authority  than  Dr. 
Adolph  Neubauer,  Professor  of  Oriental  Languages  in 

^This  is  done  in  the  following  ingenuous  argumentation.  The 
Talmud  prescribes  that  he  who  goes  on  a  dangerous  journey,  has  ful- 
filled his  duty  by  reciting  a  short  prayer.  To'this  I^.  D.M.  adds,  "We 
Jews  are  always  in  danger."  (See  also  Posthumoiis  Works.  Vol.  II, 
pp.  1 89- 1 94). 

t  Breslau,  1S53,  June  3rd,  an  introduction  to  E.  Baumgarten's 
edition  of  Bachja  Ibn  Bakuda's  "Chovoth  halevovoth"  Wien,  1853, 
pp.  13-22. 

i  Leipzig,  1856,  Isr.  Volksbibliothek,  HI, andPosthumous  Works 
III,  pp.  224-251.  Highly  interesting  translations  from  the  Hebrew 
into  German  poetry  are  given  by  Geiger  of  the  poets:  Salomo  Ga- 
hirol,  Juda  Halevi,  Juda  Charisi,  Isaac  ben  Ruben,  Moses  Ibu  Esra, 
.\braham  b.  Meir  Ibu  Esra,  Juda  b.  Isaac  b.  Shabthai,  Meir  b.  Tod- 
dros  Halevi,  Isaac  Polkar,  Sal.  b.  Ruben  Bonafed. 

§Kherem  Chemed,  Czar  Nechmad,  Hechalutz,  by  Schorr  and 
others. 

II  As  it  is  out  of  question  for  us  to  dwell  at  some  length  on 
these  labors,  we  simply  record  the  titles  of  the  essays:  "  To  the 
Theology  and  Exegesis  of  the  Samaritans,"  lecture  delivered  by  Gei- 
ger before  the  Congress  of  Orientalists  in  Breslau,  September  30th, 
1857."  "To  the  History  of  the  Talmudical  Lexicography,  Vol.XII, 
pp.  142-149,  August,  1S57;"  "Why  does  the  Book  Sirach  belong  to 
the  Apokryphs?"  Vol.  XII,  pp.  536-543,  April  4th,  1858;  "The  Legal 
DifTerences  between  Samaritans  and  Jews,"  Vol.  XX,  pp.  527-573, 
Frankfurt,  December  24th,  1865;  "Jewish  Terms  in  the  Syrian  Liter- 
ature," Vol.  XXI,  pp.  487-492,  Frankfurt,  November  25th,  1S66. 


A15KAHAM    GEIGKR.  349 

Oxford,  Knglaud,  ranks   Geiger  as  ''the  highcsl  living 
anthority  on  Samaritan  literature."* 

But  all  this  did  not  yet  suffice  for  Geiger\s  enthu- 
siasm for  diffusing  the  science  of  Judaism.  He  there- 
fore found  time  to  give  lectures  to  candidates  of  Jew- 
ish theology  on  history,  literature,  Chaldaic  language, 
introduction  into  the  Mishna,  and  other  subjects.  Dr. 
Landsberger  (Darmstadt),  Friedman  (Manheim),  Gold- 
stein (Posen),  Colin  (Schwerin,  now  Berlin),  Schoen- 
gut,  Manksch  and  others  were  fortunate  enough  to  hear 
these  lectures.!  Aside  from  this  Geiger  lectured  reg- 
ularlv  before  the  "Reading  Society"  on  scientific  sub- 
jects, which  had  nothing  to  do  with  Judaism.  J 

But  Geiger  discontinued  his  lectures  for  the  follow- 
ing reasons.  We  have  often  mentioned  how  enthusi- 
astically Geiger  always  worked  for  the  establishment 
of  a  Jewish  theological  faculty,  for  the  realization  of 
an  idea  which  originated  with  him.  Now,  after  long, 
weary  waiting,  the  great  dream  of  his  youth  seemed 
to  approach  its  fulfillment.  He  foimd  at  last  the  right 
man  in  the  person  of  Commercieurath  Jonas  Fraenkel, 
Breslau,  who  was  ready,  at  Geiger' s  earnest  solicitation 
to  endow  such  an  institution.  But  in  this  instance 
again  the  prophecy  was  verified.  "Thou  shalt  see  the 
promised  land,  but  thou  shalt  not  enter  into  it."  By 
all  sorts  of  intrigues,  machinations,  and  tricks,  Geiger 
who  was  destined  by  Fraenkel  to  become  the  leader  of 
the  new  Institution,  was  passed  over,  and  instead  of 
him  the  conservative  Zacharias  Frankel  was  elected 
Director  of  the  "Seminary."  Unfortunately  the 
founder  of  the  Institution  died,  long  before  it  was  given 
over  to  its  destination,  and  the  executors  of  his  will 
simply  betrayed  the  sacred  trust  placed  in  them,  by  the 
establishment  of  a   "Jesuiten-Anstalt,"*  where  hypoc- 

*In  order  to  do  full  justice  to  Geiger's  literarj-  labors,  a  special 
book  of  great  dimensions  would  have  to  be  written, 

tSonie  of  them  are  published,  Posthumous  Works,  II,  pp.  1-32, 

246-274-  -  ,     .  ,     • 

JGeiger:  First   and  Second   Report  of  the   Jewish    "hociety  tor 

Teaching  and  Readinsr"  (iS4;,-iS44). 

*Hot-bed  of  Jesuitism.    The  methods  of  the  Jesuitical  Seminaries 

of  the  Catholic  Church  are  employed  there.      The  system  of  espion- 


350  KKKORMKl)    JUDAISM. 

I'isy  and  cant  aie  at  a  premium.  This  treacherous  act 
has  done  incalculable  harm  to  the  cause  of  Judaism  in 
Germany,  and  is  the  reason  why  Judaism  in  Germany 
of  to-day,  thirty-eight  years  after  the  establishment  of 
this  Institution,  is  in  a  worse  plight  than  it  was  before 
the  existence  of  the  "  Breslau  Seminary."  We  say  it 
— and  we  challenge  anyone  to  disprove  this  important 
statement — that  the  Breslau  Seminary  has  hurt  most 
severely,  not  only  Reform-Judaism,  but  Judaism  in 
general,  at  least  in  Germany.  Things  there  are  so  bad, 
that  the  number  of  Jewish  apostates  is  daily  increasing, 
while  at  the  time  when  Reform-Judaism  in  Germany 
was  at  its  zenith,  a  case  of  apostasy  was  a  rare  occur- 
rence. "  By  the  fruits  the  tree  can  be  recognized." 
As  the  disciples  of  the  "  Breslau  Seminary"  occupy  the 
prominent  positions  in  Germany,  they,  the  gardeners 
of  the  vineyards,  must  be  made  responsible  for  the  de- 
plorable fact  that  the  garden  is  in  a  worse  condition 
than  before  they  took  charge  of  it.  An  Institute, 
where  the  students  are  expected  to  come  every  morn- 
ing wath  their  Talith  and  TefiUin  to  the  Synagogue 
of  the  "Seminary,"  where  the  one  who  screams 
louder  than  his  fellow-student,  while  praying,  has  bet- 
ter prosj)ects  of  getting  a  stipend  than  the  other  who 
may  know  more  and  study  more  and  whose  character 
is  nobler;  an  Institute,  where  the  system  of  espionage 
is  encouraged,  where  a  student  who  would  write  on 
Sabbath  would  be  denounced  to  the  director  of  the 
Seminary,  and  be  punished  by  losing  a  stipend,  such 
an  Institute  is  bound  to  breed  hypocrisy,  Jesuitism 
nepotism,  flattery,  intrigue,  and  all  those  qualities 
which  do  not  make  for  riofhteousness. 


age  is  en  vogue.  The  stiidents,  who  can  best  play  the  hypocrites, 
are  preferred  in  the  distribution  of  stipends  and  other  benefits,  and 
are  sure  to  be  recommended  to  the  best  paying  positions,  while 
those  endowed  with  great  talent,  industry,  pert-everance  and  charac- 
ter have  to  take  a  back  seat.  But  for  this  very  reason  the  latter 
class  are  few  and  far  between,  and  belong  to  the  rarae  aves  in  Bres- 
lau. As  a  rule  they  do  not  stay  long  there,  the  atmosphere  does  not 
suit  them.  More  than  half  of  Geiger's  dsciples  in  Berlin  belonged 
to  this  class. 


ABRAHAM    GKIGKK.  351 

There  is  many  a  man  in  Germany  who,  although 
belonging  to  the  best  disciples  of  the  Breslau 
"Seminary,"  and  endowed  with  great  oratorical 
powers,  is  condemned  to  eke  out  a  miserable  existence 
in  some  cross-road  town,  just  because  he  could  not  give 
up  his  manhood  and  independence,  just  because  he 
spurned  the  idea  of  acting  the  hypocrite.  Men  of  such 
calibre  are  literally  persecuted  and  hunted  down  there 
bv  the  "powers  that  be."  Xotnina  sunt  odiosa^  but  we 
could  give  the  names  of  at  least  three  or  four  of  Breslau 
"Seminarists,"  who  have  undergone  and  are  still 
undergoing  just  such  sad  experiences. 

The  trouble  with  the  "Seminary"  is  not  so  much 
that  it  represents  conservative  Judaism,  but  that  it  is 
colorless,  and  that  the  majority  of  its  graduates  are 
orthodox  in  orthodox  Congregations,  and  Reformers 
in  Reform-communities.  Hence  they  represent  no 
principle  at  all,  and  are  consistent  only  in  their  incon- 
sistency. Is  it  then  any  wonder,  that  the  Congrega- 
tions, presided  over  by  such  Rabbis,  are  getting  more 
and  more  indifferent  to  Judaism.  Was  not  Graetz, 
the  power  behind  the  throne  in  the  'Seminary, '  him- 
self a  type  of  the  whole  system  at  work  there?  There 
was  a  Professor  of  Jewish  history,  who  in  the 
notorious  eleventh  volume  of  his  "History"  fanatically 
condemns  sermons  in  the  vernacular,  music  and  choir 
in  the  Temple,  and  other  innocent  Reforms,  slings  mud 
at  every  advocate  of  Reform,  and  raises  to  the  skies 
every  Polish  tramp,  who  has  published  the  most  worth- 
less trash.  Now  people  might  think  this  Professor 
"conservative"  and  on  the  strength  of  this  almost  pardon 
his  injustice.  But  in  the  first  and  second  volume  this 
very  same  Professor  appears  as  "radical  of  the  radi- 
cals," treats  the  Bible,  the  five  books  of  Moses  not  ex- 
cepted, as  the  most  faulty  huugling  work^  speaks  of 
Joseph,  Moses,  miracles  and  revelation  as  legends.  Now 
look  at  this  picture  and  then  look  at  that.  One  must 
of  necessity  be  false.*     If  then  the  teacher  sets  such  an 

*vSee  my  Graetz'  "  Geschichtsbauerci"    (Berlin,  iSSi,  Issleib),  es- 
pecially pajics  S8  to  loS. 


352  RKFORMED   JUDAISM. 

example  of  principle  and  consistency,  what  can  be  ex- 
pected of  the  pupil? 

It  can  well  be  imao^ined,  how  disappointed  Gei- 
ger  must  have  felt  not  only  on  account  of  the  personal 
injustice  done  him,  but  more  so,  because  the  establish- 
ment of  a  conservativ^e  Seminary,  was  justly  looked 
upon  as  a  blow  aimed  at  the  Reform  so  ably  and  en- 
thusiastically advocated  and  represented  by  him.  Since 
that  time  he  has  been  no  longer  firmly  opposed  to  the 
idea  of  leaving  Breslau,  although  he  had  refused  the 
position  offered  to  him  as  Director  of  the  Frankfurt 
Philanthropin. 

Geiger's  "Religious-School"  started  in  1843  was 
a  great  success  ancl  caused  him  much  joy,  as  did  the 
yearly  confirmatin.  Public  spirited  as  he  was  he  took 
great  interest  in  almost  every  important  Jewish 
organization  of  Breslau,  charitable  or  educational. 
Poor  students  found  in  him  a  great  friend.  He  assisted 
them  directly  and  indirectly.  He  was  often  called 
upon  to  dedicate  Synagogues. 

In  1844  he  lectured  before  the  Congress  of 
Orientalists  in  Dresden  on  the:  "Value  of  the  Study  of 
the  Mishna  for  the  Hebrew  and  Syriac."  In  Muenchen 
and  Wiesbaden,  where  he  delivered  sermons,  he  re- 
ceived great  ovations  and  honors. 

The  year  1857  must  be  considered  the  most  im- 
portant in  Geiger's  eventful  life.  For  in  this  year  his 
life-work,  his  monumentum  acre  perennium  was  com- 
pleted, his:  "Urschrift  und  Uebersetzungen  der 
Bibel  in  ihrer  Abhaengigkeit  von  der  inneren 
Entwickelung  des  Jndenthum's."*  In  the  same  year 
he  also  celebrated  the  twenty-fifth  anniversary  of  his 
Rabbinical  career. 

The  "Urschrift"  this  chef  d'oeuvre  of  Geiger  is 
the  fruit  of  twenty  years'  labor,  and  presents  a  critical 
investigation  of  the  Bible.  The  work  was  considered 
epochal  on  account  of  its  original    and    revolutionizing 

*"Urschrift  (means  original  manuscript),  and  Translations  of 
the  Bible  in  their  Dependence  upon  the  inner  Development  of  Juda- 
ism" (Breslau,  1S57,  500  pages). 


AHKAIIAM    OKKIER.  353 

theories  on  the  Bible,  on  the  development  of  Jndaisni 
and  its  contact  with  Christianity.  Geiger  has  proven 
in  this  work,  that  the  political  and  religions  strnggles 
of  the  Jewish  nation  and  the  different  political  parties 
had  much  to  do  with  the  text  of  the  Bible.  The 
nnmerous  conflicts  and  contradictions  of  the  Bible  are 
explained  by  the  fact,  that  they  were  intentional 
partisan  changes  of  the  different  political  parties  which 
existed  before  the  canon  of  the  Bible  was  concluded.  Two 
of  these  parties  are  described  in  a  new  original  manner, 
entirely  different  from  current  ideas,  and  exploding 
former  notions.  Even  to  this  very  day  the  Sadducees 
are  represented  as  Philhellenists,  i.  e.,  friends  of  Greek 
customs,  who  had  placed  themselves  beyond  the  pale 
of  Judaism,  who  had  embraced  new  Grecian  refine- 
ment, who  had  become  utterly  denationalized  as 
Epicureans,  Sensualists  and  worldlings,  who  neglected 
all  religious  interests.  The  Pharisees,  on  the  other 
hand,  have  also  assumed  a  false  meaning.  It  was 
particularly  through  the  influence  of  Christianity,  that 
the  Pharisees  were,  and  among  thj  masses  are  still,  re- 
garded as  narrow-minded  men,  who  strained  at  a  gnat, 
who  would  indulge  in  outward  worship,  without  being- 
animated  by  true,  inward  piety,  without  capability  for 
more  exalted,  religious  ideas.  Some  went  even  so  far 
as  to  place  them  in  the  same  category  with  hypocrites, 
bigots  and  fanatics.  It  was  the  merit  of  Geiger's 
''Urschrift"  to  have  thrown  new  light  on  these  sub- 
jects. Geiger  proves  that  the  "Sadducees"*  con- 
stituted the  priestly   nobility,    vested  with    power,  and 

♦Zadokites,  from  "Zadok,"  the  high  priest,  a  friend  of  the  Da- 
vidian  dynasty.  Joshua  b.  Jehozadak,  the  high  priest,  was 
a  leader  of  the  exulants  who  returned  from  Babylonian  captivity 
(Haggai,  vSacharia.  Ill  Ezech.  XXXIV,  23-24;  X'XXVII,  24-25;  II 
Chron.  XXVI,  16:  I  Chron.  XXIV,  9-20;  12-28,  16-39,  27-16,  29-22, 
5-31,  6-35;  II,  24-26:  Nehem.  XII,  lo-ii;  Esra  VII,  i;  Nehem.  XI,  11; 
I  Chron!  IX,  11;  II  Chron.  XXXI,  10-13).  They  were  also  called 
'•/addikim"  the  righteou.s  *  *  *  because  they  were  also 
judges.  The  high  priest  was  styled  as  "  Malkhizedek"  "the  king  of 
justice."  Thus  "Zaddik"  btcanie  a  title  for  "prince,"  Psalm  CXIII 
118,  CXXV,  2;  Psalm  CX;  Isaiah  XLIX,  24-25:  I.X,  21-22.  vSee  Gei- 
ger: I'rschrift  und  Uebersetzungen  der  Bibel,  pp.  20,  38,  57,  83,  293, 
221,  loi,  264,  215,  102,  202,  493. 


354  reform?:d  judaism. 

placed  above  the  masses,  made  their  own  personal 
interests  paranionnt  to  all  others.  The  "Pharisees," 
on  the  other  side,  constituted  the  very  body  of  the  peo- 
ple, were  representatives  of  true  democracy.  Their 
exertions  were  directed  toward  the  establishment  of 
equal  rights  for  all  classes.  Their  struggle  was  one 
which  is  repeated  in  all  times  when  great  interests  are 
at  stake,  a  struggle  against  priestcraft  and  hierarchy, 
against  the  prerogatives  and  privileges  of  individual 
classes.  It  was  also  a  battle  on  the  side  of  the 
Pharisees  for  the  great  principle,  that  outward  qualities 
do  not  exclusively  constitute  a  claim  to  higher  moral 
standing,  but  that  the  prize  belongs  to  inward,  relig- 
ious conviction  and  moral  worth.  Thus  the  Pharisees 
were  virtually  the  progressive  party  of  the  people,  op- 
posing the  Sadducees,  who  formed  the  aristocracy,  held 
all  offices,  basked  in  the  favor  of  the  court,  were  priests 
themselves,  or  connected  with  the  priestly  families, 
were  in  possession  of  power  and  influence  which  they 
strove  to  retain.  The  means  which  the  Pharisees 
were  compelled  to  employ,  seem,  at  first  sight,  not  to 
bear  out  Geiger's  new"  views  concerning  them.  But 
when  examined  more  thoroughly  in  the  light  of  those 
times  and  circumstances,  they  fully  correspond  wath 
Geiger's  theories.  In  order  to  oppose  the  priests  suc- 
cessfully, it  was  of  the  utmost  necessity  at  that  time 
to  claim  priestly  prerogatives  and  privileges  for  the 
masses  of  the  people.  They  would  not  assign  higher 
duties  to  others,  lest  they  w^ere  obliged  to  ascribe  to 
them  also  higher  distinction.  Hence  the  Pharisees 
said: 

"We,  the  people,  are  as  holy  and  occupy  the  same 
exalted  position  as  you,  the  priestly  and  aristocratic 
part}'.  Hence  the  Pharisees  took  upon  themselves 
from  political  reasons  all  the  numerous  priestly  laws  of 
purity  (dietary  laws),  and  many  others,  which  were 
formerly  observed  by  the  Sadducees  only.  True,  they 
went  too  far  in  this,  and  were  thus  the  cause  of  the 
multifarious,  burdensome  additions  to  the  laws  of 
Moses,    of  which    the    Mishna    and    Gniarah  are   full. 


AHRAIIA.M    OKIC.KR.  355 

(jcigcr  proves  this  by  numerous  instances.  He  lurtlier 
denioustrates,  that  two  schools  existed  within  the 
Pharisaism,  the  old  and  the  new  Halacha.* 

The  old  Haiacha  is  the  norm  of  the  Sadducees, 
while  the  numerous  additions  of  laws,  observances,  cus- 
toms and  usages  made  by  the  Pharisees  form  the  new 
Halachah.  These  differences  can  most  clearly  be 
noticed  in  the  laws  on  purity,  sacrifice,  Temple-service 
and  in  the  penal  laws.t  The  decline  of  Sadduceeism  is 
shown  in  the  Samaritans,  t  and  Karaites,  §  their  natural 
heirs  in  blind  letter-worship.  After  the  destruction  of 
the  Jewish  commonwealth  and  the  burning  of  the 
Temple  in  Jerusalem,  the  Jewish  nationality  was 
broken,  and  Sadduceeism  was  dead.  For  the  occupa- 
tion of  the  priests  was  gone,  their  ministrations  in  the 
Temple  with  the  sacrifices  were  no  longer  wanted.  Not 
a  shadow  of  worldly  power  was  left.  No  more  conten- 
tion for  office  and  distinction,  no  more  separation  from 
and  no  more  elevation  above  the  masses.  The  Sad- 
ducees vanished  from  history.  The  Pharisees  of  the 
strict  school  of  rigorous  observance  still  existed,  and 
were  represented  by  the  Shammaites,  those  men  who 
thought  to  effect  the  sanctification  of  the  people  by 
rendering  the  yoke  of  the  law  heavier  and  heavier. 
y  After  the  destruction  of  the  Temple  their  gloomy  senti- 
ment,  continually  looking  backwards  towards  the 
ancient  customs  and  institutions,  strove  to  gain  the 
ascendency,  and  advocated  destructive  asceticism.  But 
the    progressive    school   of    the    Hillelites,     who    paid 

♦Literally  it  means  "walk,"  from  the  Hebrew  word  "halach,'  to 
;^'().  Althou</h  Moses  emphatically  and  ener>fetically  interdicted  any 
addition  to  the  six  hundred  and  thirteen  coniniandnients  of  the  Ten- 
lateuch  ("Ve  shall  add  nothing  and  take  off  nothing'M,  these  pre- 
C"pts  have  been  augmented  in' the  Talmud  to  the  imposing  number 
of  13.602.  The  filial  decisions,  which  the  Rabbis,  judges,  students 
and  leaders  were  obliged  to  commit  to  memory  on  account  of  their 
practical  importance,  were  called  Halachah.  See  my:  "The  Tal- 
mud" (Denver,  1S.S4),  pp.  17-1S. 

tSee  Oeiger:  Urschrifl,  pp.  134-1,^5.  '5',  'S-*^,  i?.^-'/'^-  263,  270, 
272,  351,  marriage  laws.  S6S  and  473. 

iGeiger;  Urschrift.  pp.  77.  So,  13S,  139,  262,  372.  445,  468,  403. 

^I'rschrift.  pp.  106,  149,  16S,  16S,  395,  420,  437.  467,  479. 


356  RICI'ORMKD    JUDAISM. 

liiglic-r  respect  to  sentiment  than  to  vigorous  laws,  who 
consulted  the  time  and  yielded  to  its  pressing  demands 
rather  than  to  obsolete  usages  and  antiquated  customs, 
saved  the  spirit  of  Judaism  from  perishing  and  pre- 
pared it  to  enter  successfully  upon  its  marvelous 
pilgrimage  through  the  world.  Geiger  then  goes  on 
to  give  a  most  minute  description  of  the  factors  which 
were  at  work  in  shaping  the  text  of  the  Bible,  its 
translations  and  the  later  literary  monuments  of  the 
Jews.  With  the  instinctive  intuition  of  the  true 
genius  he  points  out  the  numerous  changes  of  the  text, 
which  were  made  by  the  opposing  parties  of  Judaism 
at  different  periods  of  our  history,  in  order  to  serve 
their  partisan  purposes,  in  order  to  make  the  text  of 
the  Bible  what  seemed  to  be  most  advantageous  to 
their  party-inteiests.  The  German  term  "tenden- 
zioese  Aeuderungen"  covers  the  ground  better  than 
any  Knglish  word  we  know  of.  Follownng  up  this  line 
of  argument  for  an  unbiased  explanation  of  the  Bible, 
Geiger  shows  the  same  method  in  a  scientific  apprecia- 
tion of  the  Talmud.  He  sees  in  the  Talmud,  which  is 
regarded  by  so  many  as  the  very  embodiment  of  stag- 
nation and  ossification,  a  stupendous  innovation  upon 
the  simplicity  of  the  Bible-religion,  and  the  grandest 
possible  proof  of  the  progressive  development  within 
Judaism.* 

*Geiger  expresses  himself  on  the  Talmud  as  follows:  "  In  gen- 
eral, his  (the  Jew's)  spirit  was  never  bent  down  in  him,  however 
much  depressed  his  outward  carriage.  While  in  dark  ages  bishops 
and  knights  were  entirely  devoted  to  ignorance,  and  the  difficuk  art 
of  reading  and  writing  remained  something  foreign  to  them,  this 
remnant  of  the  dispersed  Jews  still  preserved  an  aspiration  to  spirit- 
ual development,  often  but  n  one-sided  one,  which  would  not  always 
keep  pace  with  progress  in  life,  but  still  it  was  a  spiritual  energy 
which  forever  saved  their  freshness.  Canonization  of  ignorance  has 
never  been  the  rule  in  Israel.  Science  now  and  then  took  a  crooked 
route,  their  acuteness  sometimes  went  astray,  their  mind  now  and 
then  adorned  itself  with  worthless  tinsel,  but  it  was  ever  active. 
Gigantic  works  of  darker  and  brighter  times  are  before  us,  produc- 
tions of  thought  and  profound  spiritual  activity,  and  they  awaken 
our  reverence.  I  do  not  endorse  ever}-  word  of  the  Talmud,  nor 
ever}-  idea  of  our  teachers  of  the  middle  ages,  but  I  would  not  lose  a 
tittle  thereof;  they  contain  an  acumen  and  power  of  thought  which 
fill  us  with  reverence  for  the  spirit  that  animated   our  ancestors,  a 


Al'.RAIIAM    (-.KU'.lvK.  357 

We  do  nol  claim  to  have  given  to  our  readers  even 
a  faint  synopsis  of  a  work  like  Geiger's  ^'Urschrift," 
which  he  himself  had  considered  the  work  of  his  life. 
The  ideas  held  forth  were  adversely  commented  on  by 
scholars  of  the  opposite  school,  and  the  author 
had  to  face  a  raging  storm,  on  account  of  the 
radical  views  on  the  Bible,  advanced  for  the  first  time 
in  Jewish  history  by  a  Rabbi  in  office.  Especially 
Krankel  and  his  school  were  merciless  in  their  stric- 
tures. The  same  school,  Gractz  in  particular,  have 
since  then  made  Biblical-criticism  a  favorite  occupa- 
tion. 

But  Geiger  had  the  satisfaction  to  find  soon  his 
work  appreciated  and  recognized  by  scholars  whose 
reputation  was  established  in  th?  world  of  letters.  Dr. 
Neubaner  said:  "The  chief  merit  of  Geiger's  re- 
searches in  regard  to  this  branch  of  study  is  his  power- 
ful analysis  of  obscure  Talmudical  passages.''  Professor 
Schenkel  has  in  his  world-renowned  "Bibellexicon," 
(1872),  virtually  adopted  Geiger's  researches  on 
"Pharisees."  Schenkel  is  one  of  the  most  prominent 
Christian  theologians  of  this  century.  The  "Volks- 
zeitung"  of  Berlin,  said  that  the  "Urschrift"  offered 
for  the  next  ten  years  entirely  new  material  for  im- 
portant critical  research.  The  "Kreuzzeitung,"  the 
organ  of  the  Junkerpartei,"*  attacked  the  work  in 
strong  terms,  while  a  Professor  of  Catholic  theology, 
Krueger  in  Braunsberg,  made  Geiger's  results  the  basis 
of  his  book,  ''De  secerdotum  apud  Judaoos  nobilitate"t 
and  acknowledged  this  fact  in  a  letter  of  thanks  to 
Geiger.  The  "Revue  Germanique"  contained  a  most 
excellent  article  on  the  "Urschrift,"  and  Ploldheim 
was  full  of  enthusiasm  about  the  work.  The  study  of 
the  book  he  said  regenerated  him  scientifically,  and 
inspired  him  to  the  publication    of  a  work    in    Hebrew 

fullness  of  pouncl  sense,  salutary  maxims,  a  freshness  of  opinion  often 
bursts  upon  us  that,  even  to  this  day,  exercises  its  vivifyinv^  and  in- 
spiring effect  upon  us."  (pp.  2S4-S5.)  (Geiger,  "Judaisin  and  its 
Ilistorv,"  pp.  2S4-S5.     My    "Talmud,"  pp.  13-14)- 

*The  paVty  of  the  ultra-orthodox  old  Prussian  nobility. 

rOn    the    priestly    nobility    of  the   Jews. 


35^  Klil'ORMEl)    JUDAISM. 

lanj;uaoe.*  The  "Protestant  Kirclic-nzcitiuij.;/'  the 
organ  of  scientific  orthodoxy  had  in  No.  44  an  essay: 
"  The  Result  of  the  Jewish  Investigation  on  Phari.sees 
and  Sadducees,"  (Nov.  ist,  1862),  in  which  Geiger's 
views  are  fully  indorsed.  Ih'ockhaus's  "Conversations- 
Lexicon"  of  1864,  contains  an  article  on  "Apokryphs," 
based  on  the  results  of  the  "Urschrift."  Professor 
Dozy  of  the  Leyden  (Holland)  University  in  a  book: 
"The  Israelites  at  Mekka"  and  another  Dutch  scholar 
A.  Juynbell  in  his  "Relation  of  the  Kingdom  of 
Juda  to  the  xA^ssyrian  Power"  in  the  years  741-711, 
have  also  based  their  researchesf  on  Geiger's 
"Urschrift."  A  disciple  of  the  great  French  savant 
Renan,  Isaie  Levaillaut  asked  Geiger's  permission  to 
translate  the  "Urschrift"  into  the  French,  saying,  that 
Renan,  whose  secretary  he  was,  promised  to  find  a 
publisher  for  the  work.  "Renan,"  he  said  in  his  letter, 
"before  leaving  Asia,  charged  me  to  inform  you  what  a 
sympathetic  reader  you  have  in  him." ;|;  Of  other  re- 
nowned Chi'istian  German  Professors,  who  have  ac- 
cepted Geiger's  theories  on  the:  "Sadducees  and 
Pharisees"  may  be  mentioned:  Holtzmann  in  the 
second  volume  of  the,  "History  of  Israel"  by  Weber 
and  Holtzman,  Hanne  in  Hilgenfeld's  periodical, 
Haussrath  in  Gelzer's  Monthly,  and  Keim  in  his, 
"History  of  Jesus  of  Nazareth,"  in  the  first  volume, 
(1867).  ' 

These  instances,  which  could  be  augmented,  go 
to  show,  that  the  "Urschrift"  of  Geiger  is  next  to 
Zunz's  "Gottesdientliche  Vortraege  der  Juden,"§  the 
most  prominent  Jewish  publication  of  this  century. 
How  man^■  of  our  American  Rabbis  know    of   the    ex- 


*Holdlieiiii's  "INIaaiiiar  Haisluith"  is  meant.  See  p. 244  of  this  book. 

tBoth  works  were  published  in  Holland  in  1863.  See  Geiger's 
Zeitschrift,  III,  pp.  150-151. 

i"M.  Renan,  m'a  charge  avant  de  partr  de  vous  remercier  de 
toutes  les  charmantes  choses  (jue  vous  lui  avez  envoyees  et  de  vons 
dire  quel  lecteur  synipathique  vous  avez  en  lui." 

§Berlin,  1832.  For  scientific  Jewish  theology  (ieiger's  Urschrift 
is  even  of  far  greater  import  than  Zunz's  "(iottesd.  Vortr," 


AHRAHAM  (;ki(;i-.r.  359 

istence  of  this  literary  inoiiument  of  modern 
Judaism?  Hov  main-  possess  it,  how  many 
read  and  study  it?  Few,  very  few  take  suflficient 
interest  in  exegetical  studies  concerning  the  origin  and 
development  of  our  Biblical  literature.  And  yet,  with- 
out such  studies  the  history  of  Judaism  cannot  be  com- 
prehended. If  this  book  shall  have  the  effect  of  inducing 
our  voung  American  Rabbis  to  devote  a  part  of  their 
time  to  the  study  of  (^eiger's  '  'Urschrift,  "even  at  the  risk 
of  reading  a  few  chapters  less  of  Spencer,  Huxley  and 
others — the  author  will  feel  himself  greatly  rewarded. 
"Look  up  to  Abraham  (Geiger),  the  father  of  modern 
Jewish  theology!"  I  remember,  that  at  the  celebra- 
tion of  Geiger^s  last  birthday  in  Berlin,  Dr.  Emil  G. 
Hirsch,  then  a  student  of  the  "Hochschule  fuer  die 
Wissenschaft  des  Judenthums,"t  spoke  of  his  inten- 
tions to  translate  the  "Urschrift"  into  English.  It 
would  only  be  a  debt  of  gratitude,  if  Geiger' s  disciples 
in  this  country  and  in  England  should  undertake  this 
praiseworthy  task.  True,  it  would  be  too  difficult  a 
work  for  one  man.  But  four  men  like  Emil  Hirsch, 
Felix  Adler,  Samuel  Sale,  and  the  author  of  this  book, 
all  disciples  of  Geiger,  could  easily  accomplish  such  a 
labor  of  love.  The  thanks  of  the  scientific  world  of 
England  and  America  would  surely  follow. 

Next  to  the  publication  of  the  "Urschrift"  the 
year  1857  was  epochal  in  Geiger's  life  on  account  of 
the  celebration  of  the  twenty-fifth  anniversary  of  his 
Rabbinical  career.  (Nov.  21st).  This  event  became 
a  great  holiday  for  the  Breslau  Congregation  and  com- 
munity. Congregations,  (Wiesbaden,  Posen  and 
others).  Magistrates,  friends,  and  students  vied  with 
one  another  in  making  this  day  a  feast.  Presents  and 
congratulations  poured  in  from  all  sides.  Among 
dedications  to  the  Jubilee  I  mention  in  particular  the 
one  written  by  the  celebrated  poet,  Berthold  Auerbach, 
Geiger's  life-long  friend.  It  begins  with  the  Hebrew 
quotation  from  Genesis,  XXVII,  27:  "See  the  smell 
of  my  son  is  as  the  smell  of  the  field  which  (rod  has 
blessed."      He    concludes   thus:     "In  vour    work  as    a 


360  kKKORMED   JUDAISM. 

scholar  and  in  your  religious  activity  is  a  breath  of  the 
field,  always  fresh,  invigorating  as  the  air  of  nature. 
May  it  continiie  to  enliven  you  and  everything  emanat- 
ing from  you."  Lazar  Geiger,  Dr.  Honigman,  Prof.  M. 
A.  Stern, (Goettingen),  Ferdinand  Cohn,  (Hreslau)  also 
sent  beautiful  poems  and  dedications.  Tlie  celebration 
lasted  three  days,  Friday,  Saturday  and  Sunday.  In  a 
letter  to  Jacob  Auerbach,  dated  Dec.  3,  1857  Geiger 
says:  "I  may  speak  of  days  of  feast.  *  *  The 
recognition,  which  I  have  received,  is,  to  say  the  least, 
a  full  recompensation  for  all  my  labor  and  painful 
struggles.  The  author,  as  a  consistent  representative 
of  a  scientific  system,  has  been  celebrated  by  his  fol- 
lowers, the  undaunted  progressive  Rabbi  has  been 
celebrated  by  the  Congregations,  more  than  he  de- 
served. But  I  appreciate  even  still  higher,  that  it  has 
been  demonstrated,  that  the  man  was  not  lost  in  the 
author  and  Rabbi.  Men  participated  in  the  festivities, 
who  do  not  sympathize  with  my  radical  views,  who 
not  seldom  were  my  opponents."* 

But,  alas,  for  the  inconstancy  of  human  happi- 
ness! Geiger' s  beloved  wife  Emilie,  to  all  appearances 
enjoying  good  health  on  this  day  of  gladness,  had 
already  then  suffered  of  a  disease,  to  which  she  suc- 
cumbed three  years  later,  Dec.  6th,  i86o.t 

Geiger  could  never  forget  this  hard  bereavement, 
and  the  name  of  his  beloved  wife  was  always  mentioned 
in  the  prayers  after  meals  in  his  house.  During  her 
sickness  in  Berlin,  Zunz  and  his  wife  proved  them- 
selves true  friends. 

The  more  Geiger  threw  himself  into  the  vortex  of 
scientific  labor  on  account  of  this  sad  loss.  He  resumed 
again  this  "Zeitschrift  fuer  Wissenschaft  und  Leben," 
which  w^as    uninterruptedly   published    until    Geiger' s 


*Posthumous  Works,  V,  pp.  221-22. 

tThe  following  epitaph,  written  bj^  Geiger,  adorns  her  grave: 
"Was  du  gevvesen,-Wird  nie  verwesen,-Bleibst  wie  hinieden,  Im 
ewigen  Frieden,-Vor  Gottes  Throne, -Des  Mannes  Krone  der  Kinder 
Wonne-Des  Hauses  Sonne."  ("What  thou  hast  been  will  never  die. 
Thou  remainest  before  (iod's  throne  in  eternal  peace.  As  thou  hast 
been  here,  the  husband's  crown,  the  children's  joy,  the  home's  sun.") 


ABRAHAM    GKIC'rKR.  3(^)1 

death.  It  was  a  quarterly  Review"  and  invited  as  con- 
tributors the  "Biblical  searchers  of  all  denominations." 
Indeed  Christian  Professors  like  Xoeldecke-vStrassburg, 
world-renowned  Orientrilists,  like  Wright  in  London, 
Chwolson  in  Petersburg;  Walz,  New  York;  Fleischer, 
Leipzig;  Delitzsch,  Leipzig  and  other  European 
authorities  honored  Geiger's  Magazine  with  their  con- 
tributions. Those  of  our  readers,  who  are  no  strangers 
to  the  literature  of  Oriental  philology  are  aware  of  the 
fact  that  the  men  just  named  belong  to  the  recognized 
authorities  of  the  Nineteenth  century.  Of  Jewish 
scholars,  who  contributed  to  the  "Zeitschrift"  I 
mention  Zunz,  Prof.  Dernbourg,  Steinschneider,  Prof. 
Luzatto,  Wechsler,  Prof.  Goldzieher,  Gruenebaum, 
Prof.  Harkavy,  Prof,  M.  A.  Levy,  Prof.  M.  A.  Stern, 
Jacob  Auerba'ch,  Samuel  Adler,  N.  and  A.  Bruell,  K. 
Kohler,  Landsberger,Kirchheim,  Prof.  Ludwig  Gei- 
gcr,  Prof.  Neubaner,*  L.  Baer,  Schorr,  Erlich,  Wolff, 
Wiener,  Kaiserling,  Wolf,  Vienna,  Triber,  Aub, 
Rothschild,  Kohn,  Prof.  Schiller-Szinessy,  Baerwald, 
Felsenthal,  Tobias  Cohn,  D.  Oppenheim,  Lebrecht 
and  others.  Geiger's  literary  correspondence  was 
verv  extensive.  In  the  same  year,  (i860),  he  under- 
took a  journey  through  Switzerland  and  a  greater  part 
of  Germany,  where  he  formed  interesting  acquaintances 
with  Prof.'  Lazarus,  Sprenger,  Valentin,  Buedinger- 
Weil,  Hitzig,  Benfey,  Bertheau,  Noeldecke,  and  renewed 
the  friendship  with  Stern,  Frensdorff  and  others. 

In  consequence  of  Dr.  Leopold  Stein's  resignation 
the  position  in  Frankfurt  was  offered  to  Geiger  repeat- 
edlv,.but  he  flatly  declined  out  of  consideration  for 
Stein.  He  even  urged  Stein  to  make  peace  with  the 
Frankfort  Congregation,  and  to  remain  in  office  after  a 
special  committee  had  been  sent  to  him  from  Frank- 
fort entreating  him  to  accept  the  call,  Jan.  4th,  1863. 
But  alter  a  petition  of  members  of  the  Frankfort  Con- 
gregation   to  reinstate  Stein  was   not  acted   upon,    and 


*Prof.  Adolph  Neuliauer  (<  )xfor(l).  said  that  Geiger  was  doubtless 
the  "highest  living  authority"  on  Samaritan  literature. 


3^2  REFORMED   JUDAISM. 

the  position  would  have  been  offered  to  another,  Gei- 
ger  did  not  feel  it  incumbent  upon  him  to  dismiss 
another  deputation,  headed  by  his  friend  Dr.  Elissen, 
therefore  he  accepted  the  position  in  his  native  city, 
(February  7th,  1863). 

It  is  needless  to  say,  that  enemies  of  Geiger,  most 
particularly  those  who  tried  in  season  and  out  of  season 
to  embitter  his  life  in  Breslau,  were  the  first  to  speak 
of  Geiger' s  ingratitude  towards  the  Breslau  Congrega- 
tion in  leaving  it,  and  of  the  "wrong"  done  to  his 
friend,  Dr.  Stein,  by  going  as  Rabbi  to  Frankfort.  In- 
deed a  pasquinade  full  of  the  meanest  slanders, 
aspersions  and  insinuations  reflecting  on  Geiger' s 
character  was  published  in  the  same  year  in  Bres- 
lau by  an  anonymous  assailant,  under  the  title:  "Dr. 
Geiger  and  His  Removal  From  Breslau  to  Frank- 
fort."* This  libelous  pamphlet  had  only  the  effect  to 
make  Geiger,  who  still  wavered,  f  owing  to  the  en- 
treaties of  his  Breslau  friends,  immovable  in  his  reso- 
hitions,  and  with  a  heavy  heart  he  saw  no  other  way 
than  to  send  in  his  resignation  to  the  Breslau  Congre- 
gation, (March  13),  which  was  accepted  April  13,  to 
take  effect  August  ist. 

There  are  those  who  claim  that  Geiger  ought  to 
have  remained  in  Breslau.  After  the  treachery  of  the 
executors  of  the  Fraeukel-endowment  in  basely  be- 
traying the  trust  placed  in  them,  cheating  Geiger 
out  of  the  office  of  director  of  the  Breslau  Seminary 
and  making  of  it  a  hot-bed  of  Jesuitism  and  hypocrisy, 
it  is  rather  surprising,  that  Geiger  remained  in  Bres- 
lau so  long,  without  being  disgusted.  Aside  from  this 
his  wife  had  died  and  his  isolation  became  more  oppres- 
sive. Now  Frankfurt  was  the  place  of  his  birth,  where 
he  had  relatives  and  old  friends.  And,  last  but  not 
least,  he  laid  the  flattering  unction  to  his  soul,  that  the 


*Breslau  1863.  There  is  reason  to  believe  that  Graetz  and  his 
clique  were  not  ignorant  of  the  personality  of  the  nameless  coward. 

tHe  had  even  written  to  Frankfort,  requesting  the  Congregation 
to  release  him  from  his  promise  to  accept  the  position,  but  this  re- 
quest was  not  granted. 


ABRAHAM    GEIGER.  363 

Rothschilds  and  the  numerous  other  Frankfort  Jewish 
millionaires  would  be  easily  influenced  by  him,  as  their 
Rabbi,  to  establish  in  Frankfort  a  Theological  Institu- 
tion for  the  education  of  consistent  Reform-Rabbis, 
which  would  stand  under  his  guidance  and  sole  con- 
trol. Later  events  will  show  that  the  Psalmist  was 
right  in  saying:  "Do  not  trust  in  the  rich."  In  a 
letter  to  Stern,*  Geiger  said:  "If  I  could  only  succeed 
in  establishing  in  Frankfort  a  Rabbinical  Seminary  in 
accord  with  my  ideas.  And  this  is  after  all  the  most 
important  motive  of  my  removal."  Geiger' s  depart- 
ure from  Breslau  was  equally  honorable  for  the  man 
who  officiated  there  twenty-three  years  ?s  for  the  Con- 
gregation. On  July  4th,  Geiger  delivered  his  farewell- 
sermon  before  an  audience  which  filled  the  Temple  to 
its  utmost  capacity.  On  July  7th,  a  banquet  was 
tendered  to  him,  at  which  toasts,  poems  and  costly 
presents  of  magistrates  and  friends  gave  proof  of  his 
great  popularity.  The  ladies  of  the  Congregation,  his 
pupils,  and  the  Societies  over  which  he  presided, 
overwhelmed  him  with  presents,  addresses  and  tokens 
of  love  and  respect.  In  a  letter  to  Stern  of  January 
25th,  1863,  Geiger  writes:  "The  poor  children  shed 
tears  on  hearing  that  I  intended  to  leave.  jMany 
Guelfish  court-pastors  w^ould  like  to  see  such  tears, 
but  they  are  only  shed  because  they  remain  in  their 
places."  On  July  9th  Geiger  left  Breslau,  and  after  a 
sojourn  of  a  few  weeks  in  Colberg,  a  summer-resort, 
he  arrived  Aug.  9th  in  Frankfort.  Of  the  numerous 
poems  to  Geiger  the  one  entitled:  "Abschieds- 
grurs"  (Farewell  Greeting),  by  Dr.  S.  Meyer,  Breslau, 
July,  1863,  is  touching  in  the  extreme.  We  excerpt 
the  following  lines: 

"Wem  drang's  nicht  einmal  in  die  Seele  tief, 
wenn  ihn  der  Mutter  traute  Stimme  rief?  Dass  er  noch 
einmal  in  dem  heil'gen  Raum,  Geniessen  moeg,  der 
Jugend  gold'nen  Traum;  die  ]\Iutter  hat   sich  nichl  des 


♦June  17th,  1863.     Posthumous  Works,  V,  p.  263. 


364  RKFORM]-;d    JUDAISM. 

Kiiur.s     zu  schaeiiieii,     und    will     den     grosseu    Soliii, 
zurueck  sicli   nelmieii." 

GEIGKR    IN    FRANKFORT. 

Had  Geiger  been  the  man  to  seek  a  resting-place 
after  long  struggles  and  hot  contests,  he  could  not 
have  found  a  better  place  than  Frankfort,  the  town  of 
his  birth.  But  he  felt  disappointed,  that  the  main 
object  of  his  accepting  the  po.sition,  namely  the  estab- 
lishment of  a  Theological  Faculty,  could  not  be  realized, 
although  he  left  no  stone  unturned  to  bring  about  such 
a  consummation.  True,  his  sermons,  his  religious  in- 
struction imparted  to  the  young  and  his  confirmation- 
classes  were  a  source  of  joy  to  him  and  of  general 
satisfaction  to  his  Congregation.  But  he  found  noth- 
ing to  fight  for,  and  hence  the  enthusiastic  combatants 
of  the  palmy  days  of  Breslau  were  wanting,  in 
short,  Geiger  was  not  in  his  element.  His  plan  to 
form  a:  "Society  for  Jewish  Affairs,"  was  not  suc- 
cessful, although  D.  D.  Adler,  of  Cassel;  Landsberger, 
of  Darmstadt;  Goldschmidt,  of  Leipzig,  Calm,  of 
r.Iainz,  Aub,  of  Mainz,  Rothschild,  of  Alzey,  Goldman, 
of  Birkenfeld,  Suesskind,  of  Wiesbaden,  Wittelshoefer, 
of  Floss,  Wertheim,  of  Berlin,  Koeuigswarter,  of 
Paris,    w^ere  present  in  Frankfort  to  hold  a  discussion. 

The  absence  of  contention  gave  Geiger  an  op- 
portunit}'  to  devote  more  time  and  attention  to  the 
science  of  Judaism.  He  w^as  j^leasantly  surprised  b)- 
visits  of  old  and  new  friends  such  as  M.  A.  Stern, 
Berthold  Auerbach,  Edward  Lasker,  Prof.  Dozy,  of 
Leyden,  Prof.  Staehelin,  of  Basel,  Joseph  Dernbourg, 
of  Paris,  M.  A.  Levy,  of  Breslau.  Jacob  Auerbach  and 
Raphael  Kirchheim  belonged  to  his  most  intimate 
personal  friends  in  Frankfort.  In  a  letter  to  Wechsler 
Geiger  writes:  A  man  who  has  been  accustomed  for 
twenty-three  years  to  be  the  center  of  the  Congrega- 
tion will  meet  in  Frankfort  with  many  centrifugal 
forces  and  al.so  with  men  who  wan  t  to  be  centers 
themselves.      FVankfort  *     *  cannot  so  easily  be  made 


AHRAIIA.M    GKIGKK.  365 

enthusiastic."*  In  saying  this,  Geiger  does  not  mean 
that  he  was  less  popular  in  Frankfort  than  in  Breslau. 
But  no  man  can  accomplish  in  eight  weeks  the  work  of 
twentv-three  years.  Geiger  continued  in  Frankfort 
his  lectures  on  "Judaism  and  Its  History."!  In  a 
letter  to  M.  A.  Levy  he  said,  that  Graetz  has  ''no 
historical  intuition"  and  in  a  letter  to  Stern  he  calls- 
Graetz  "a  charlatan  of  the  first  water."*  A  strong 
expression,  but  a  man  like  Geiger  knew  w^hat  he  was 
saying.  Whenever  an  eminent  scholar  died  (Luzatto, 
Frankfurter  and  others)  he  comDlained,  that  there  are 
no  good  men  to  take  their  places. 

The  following  letter  is  practically  important  for  our 
own  circumstances  in  this  country  just  now,  when  we 
are  grappling  with  the  question  of  the  wholesale  immi- 
gration of  Russian  Jews.  Geiger' s  ideas  on  the  Rou- 
manian Jewish  question  are  bold  and  in  pleasant  con- 
trast with  the  seutimentalism  which  is  so  often  parad- 
ed in  our  Jewish  Press.  In  a  letter  to  Saniel  Markus, 
of  Bucharest, §  he  is  Just  as  outspoken  in  this  matter  as 
he  is  in  everything  else.  He  took  great  interest  in  the 
Roumanian  Jewish  question,  and  interested  the  Berlin 
Jewish  Congregation  and  his  own  Congregation  in  the 
matter  of  sending  petitions  to  the  King  and  to  the 
Chancellor.  Indeed,  the  King  of  Prussia  and  the 
Prince  of  Hoheuzollern,  father  of  the  reigning  prince 
of  Roumania,  promised  to  do  their  best  in  the  matter. || 

But  at  the  same  time  Geiger  did  not  shut  his  eyes 
to  the  seat  of  the  evil.  In  two  articles  entitled 
"Spirit  and  Money,"  he  forcibly  raised  his  voice 
against  "political  missionary  activity."  No  nation 
can  be  regenerated  by  another.  "Civilization  cannot  be 
imported,  and  can  be  acquired  only  by  hard  labor. 
Who  has  ever  assisted  the  Jews  in  Germany?  Did  they 
ever  ask  the  mediation  of  France,  England  or  America? 


♦October  15th,  1S63.     Posthumous  Works,  V,  p.  2S5. 

tHreslau,  Schletter,  1S62-1S65. 

tPosthunious  Works,  V,  p.  257. 

^Posthumous  Works.  V,  p.  297-299.     March  I7lh,  1868. 

llSee  Geiger's  Zeitschrift,  VI,  pp.  81-86,  160,  2S9. 


366  RKKORMKl)   JUDAISM. 

Much  as  we  sympathize  with  you  Jews  in  Roumaiiia, 
it  is  not  well  if  you  always  wait  for  outside  assistance, 
and  thus  show  how  little  confidence  you  have  in  your- 
selves. Go  to  work  energetically,  as  we  in  Germany 
have  done  and  are  still  doing.  Continual  complaints 
lose  their  force  and  degrade.  *  *  Work  and  labor 
in  your  own  cause.  *  *  Be  doubly  watchful  over 
yourselves,  so  that  prejudice  against  you  can  find  not 
even  the  semblance  of  a  cause.  *  *  But  the  worst 
possible  thing  is,  when  you  never  cease  to  beg  for 
money.  As  soon  as  a  house  is  on  fire  in  Galicia,  the 
whole  west  of  Europe  and  America  are  expected  to  pay 
for  the  damage  done.  When  a  crop  in  Persia  is  bad, 
an  appeal  is  made  to  all  the  Jews,  and  when  a  mob  of 
Roumania  ruins  a  few  houses,  then  all  Israel  should 
establish  insurance-societies.  * 

Geiger  did  not  object  to  alms-giving  as  such,  but 
to  its  abuses.  "  It  onl}-  relieves  temporarily,"  he  con- 
tinues, "without  stopping  the  sources  of  the  evil. 
These  sources  are:  Ignorance,  fanaticism,  intolerance, 
hostility  to  culture  and  civilization.  Just  keep  on 
throwing  away  thousands  and  thousands  of  thalers  by 
sending  them  to  Jerusalem.  They  encourage  and  nur- 
ture barbarism,  laziness,  fanatic  fury  and  savagery,  f 
Out  of  the  midst  of  the  land  itself  must  emanate  the 
powers  and  forces  of  civilization  and  regeneration.  The 
imported  article  will  never  accomplish  the  work.+ 

Geiger  felt  most  painfully  the  isolation  of  the  pro- 
gressive Rabbis  who  were  in  favor  of  Reform.  Again 
he  instigated  a  movement  tending  to  revive  the  Rabbin- 
ical Conferences  of  1844  to  1846.  The  following  is  a 
synopsis  of  a  most  excellent  article  on  the  present  situ- 
ation: "The  Resurrecting  Rabbinical  Conference. " § 
"I  say  to-day,  what  I  said  more  than  thirty  years  ago. 
The  Jews  as  a  whole  have  advanced,  but  Judaism  does 

*Geiger's  Zeitschrift,  X,  pp.  161-165,  220. 

tEven  the  hyper-orthodox  Sir  Moses  Montefiore,  was  excommu- 
nicated by  this  gentr}',  because  he  dared  to  establish  schools  in  Jeru- 
salem. 

iWissensch,  Zeitschrift,  X,  p.  218. 

^Zeitschrift,  VI,  pp.  161-171,  July  10th,  1868. 


ABRAHAM    GKKiER.  367 

not  keep  pace  with  the  progress  of  the  time.         *  * 

The  Congregations  do  not  know  what  they  want  and 
do  not  want  what  they  know.  The  intelligent  Jews  do 
not  wish  to  be  distnrbed  from  their  rest,  and  are  there- 
fore ready  to  make  the  most  disgusting  concessions.* 
*  *     There  must  be  found  some  remedy,  no  matter 

how  many  attempts  are  accompanied  by  failure.  *  * 
Public  discussions  are  growing  to  be  a  pressing  necessity. 
The  new  results  of  scientific  research  must  no  longer 
remain  buried  in  the  library  of  the  student,  or  in  some 
magazines  read  by  specialists,  but  they  must  become 
public  property  of  the  masses.  We  entertain  now  rad- 
ically different  ideas  on  the  Bible  and  the  Talmud, 
from  those  we  entertained  two  decades  ago.  This 
knowledge  must  be  imparted  to  the  people.  *  * 

"We  must,  by  means  of  public  discussion,  try  to 
eradicate  ignorance.  It  is  ignorance  which  induces 
some  to  cling  anxiously  to  the  most  obsolete  forms. 
Others  again  through  ignorance,  are  led  to  believe, 
because  they  do  no  longer  practice  effete  customs  and 
antiquated  ceremonies,  that  they  cut  loose  entirely 
from  the  fold  of  Judaism,  and  many  a  Rabbi  is  afraid 
to  abolish  a  custom  which  had  lost  its  meaning  in  our 
days,  because  he  does  not  wish  to  act  single-handed, 
not  knowing  how  his  Congregation  will  look  upon  his 
step.  Therefore  discussions  on  such  questions  by  the 
Rabbis,  and  the  presence  of  representatives  of  Congre- 
gations at  such  discussions  would  be  considered  as  an 
expression  of  the  will  of  the  Congregation.  There  are 
things  where  a  change  or  total  abolition  are  urgent  de- 
mands of  the  time.  *  *  All  this  impelled  me,  in 
company  with  others,  to  revive  the  Rabbinical  Confer- 
ences. Twenty  years  ago  it  was  necessary  to  have 
only  Rabbis  admitted  as  members  of  such  assemblies. 
But  even  then  worthy  scholars  like  Jost  and  Znnz  were 
invited  to  the  Conferences.  In  our  day,  however,  we 
need  not  hesitate  to  admit  men  who  are  well  versed  in 
the  Jewish  literature,  even  if  they  kre  no  Rabbis. 

♦This  is  a  true  picture  of  the  state  of  Judaism  in  Kurope  in  our 
davs.     Not  so  in  America. 


368  RICKORMED   JUDAISM. 

Dr.  Pliilippsohn,  acting  on  Geiger's  suggestion, 
called  a  Conference  to  Cassel,  which  convened  August 
nth  to  13th,  1868,  and  was  attended  by  twenty-four 
Rabbis.  The  question  of  public  worship  occupied  them 
almost  exclusively.  While  they  did  not  act  on  this 
question,  they  passed  the  resolution  to  hold  in  1869  a 
Synod  in  Leipzig,  which  should  be  composed  of  Rabbis, 
Jewish  scholars  and  representatives  of  Congregations. 
Geiger's  influence  can  be  seen  in  this  resolution.  He 
strongly  opposed  the  idea  of  adn;itting  to  the  Synod 
delegates  only,  who  were  elected  by  Congregations  to 
the  Synod.  In  an  article:  "The  Conference  in  the 
Cassel"*  he  said:  "The  Conference  did  well  to  op- 
pose the  idea  of  electing  delegates.  Such  a  clause  is 
useless,  because  even  the  decisions  of  delegates  are  not 
invested  with  legal  power,  and  it  is  dangerous,  because 
not  the  men  of  principle,  but  the  men  of  mediocrity, 
would  constitute  the  majority  of  the  delegates.  What  ? 
Just  those  sincere  men,  who  are  not  satisfied  to  swim 
along  with  the  current,  but  who,  following  the  dictates 
of  their  conscience,  are  not  afraid  to  do  battle  for  their 
conviction,  if  needs  be,  should  be  kept  away  from  the 
Synod  ?  Should  not  the  men  of  genuine  firmness  of 
character,  who  never  flinch  and  never  waver  in  their 
convictions,  be  entitled  to  take  part  in  discussions,  the 
very  object  of  which  is  to  strengthen  principle  and  to 
vivify  conviction  ? 

"What  is  the  use  of  all  compromises,  of  all  successes, 
if  faint-heartedness  is  nurtured,  and  the  living  impulse 
of  the  spirit  is  killed  ?" 

Thus  the  Synod  at  Leipzig  was  held.f 

Geiger  was  not  over-elated  over  the  results  of  the 
Leipzig  Synod,  because  over-cautiousness,  timidity 
and  want  of  courage  characterized  the  assembly. 
He    missed    in    it   justly   the  spirit    of  the  Rabbinical 


*Zeitschrift,  VI,  241-247.      See  also  a  very  interesting   article  by 
Dr.  Wechsler  on  the  "Cassel  Conference,"  Zeitschrift,VII,  pp.  70-74. 
t  See  my  "Report  on  the  First  Synod,  of   Leipzig,  June  29th  to 
July  4tli,  1869,  In  the  "Yearbook  of  the  Central  Conference  of  Ameri- 
can Rabbis,"  pp.  loo-iii,  ^Cfncinnati,  1891,  Bloch  Publishing  Co.) 


ABRAHAM    (iKICI-.K.  369 

Conferences  held  in  the  forties.  Comparincr  the 
Philadelphia  Rabbinical  Conference,  which  met 
November  3rd  to  6th,  1869,*  with  the  ''Synod/' 
Geiger  candidly  admits  that  the  Leipzig  Synod 
was  not  satisfactory,!  that  indecision  was  one  of 
its  great  defects.  He  said  that  Philippsohn's  bombas- 
tic ^resolution  betrayed  too  ostentatiously  a  desire  of 
creating  a  sensation  and  producing  an  effect  outside  of 
Judaism,  but  that  it  was  inconsistent,  devoid  of  force 
and  principle,  so  far  as  the  inner  development  of  Juda- 
ism was  concerned.  It  was  even  worse  than  valueless, 
inasmuch  as  it  put  upon  the  transactions  the  stamp  of 
superficiality  and  shallowness.  These  declarations  and 
the  discussions  on  the  divine  worship  showed  a  careful 
evasion  of  principles  and  burning  questions.  In  short, 
the  Synod  was  afraid  to  appear  liberal,  had  the  courage 
to  recede  a  few  steps,  and  was  so  bold  as  to  appear  con- 
servative. 

Of  the  Philadelphia  Conference  Geiger  speaks  very 
enthusiastically.  "Here  we  meet  with  flesh  of  our 
flesh,  spirit  of  our  spirit.  The  men  who  controlled  this 
Conference  are  Germans  who  crossed  the  ocean,  who 
brought  to  America  their  knowledge  and  theological 
point  of  view,  who  still  are  intellectually  nurtured  from 
the  sources  of  its  spiritual  life,  but  who  in  free  America 
are  enabled  to  a  more  consistent  and  more  energetic  ac- 
tivitv.  Here  are  names  of  sterling  characters  in  their 
former  homes  in  the  fatherland,  very  dear,  brave  old 
friends.  There  is  the  worthy,  considerate  S.  Adler,  there 
is  Einhorn,  always  aglow  with  youthful,  noble  zeal, 
who  has  already  gone  through  his  development  in 
Schwerin  and  Pest,  and  feels  now  invigorated  in  the  fresh 
air  of  America.  There  we  find  also  the  straightfor- 
ward,  candid  Hirsch."t 

Just  at    that    time    Geiger    was    requested  by    the 
Frankfort    Congregation,    to    publish    a.   prayer-book. 

*In  a  book  on  "Reform  Judaism  in  America."  %ve  will  have  occa 
sion  to  say  more  of  this  Conference. 
tZeitschrift,  VIII,  i)p.  5-6  H". 
ille  wasRahbi  in  Philarlelphia,  at  Knesseth  Israel  Congregation. 


;^yo  rp:formk:d  judaism. 

This  work  was  done  on  the  basis  of  the  theses  laid  be- 
fore the  "Synod"  and  scientifically  argned  in  an 
essay  entitled:  "Plan  for  a  New  Prayer-Book.' ' *  Dr. 
J.  Auerbach  and  Raphael  Kirchheim  assisted  Geiger 
in  this  work,  which  was  however  not  finished  in 
Frankfort,  but  in  Berlin,  where  it  was  published  in 
1870  in  two  volumes  under  the  title:  "Israelitish 
Prayer-Book  Second  Edition,  Berlin,  L.  Gerschel's 
Publishing-House. ' ' 

But  Geiger's  literary  activity  in  Frankfort  was 
not  exhausted  with  the  question  on  worship.  Aside 
from  four  sermons  and  "Congratulation  to  Zunz  on  the 
Occasion  of  his  Seventieth  Birthday,"  a  very  important 
historical  document  for  the  lives  of  both  these  great 
men,f  he  contributed  to  Loew's  "Ben  Chauanjah,"  to 
the  "Zeitschrift  der  Deutsch  -  Morgenlaendischen 
Gesellschaft"  on  Syrian  and  Samaritan  philology,  and 
published  his  "Zeitschrift,"  where  most  of  the  articles 
emanated  from  his  pen. 

The  lectures:  "Judaism  and  its  History,"  which 
were  delivered  by  Geiger  before  selected  audiences  in 
the  winter-months  of  1863-64,  and  64-65,  are  his  most 
popular  works.  They  were  mercilessly  attacked, 
particularly  on  account  of  his  bold  opinions  on  the 
"origin  of  Christianity, "  ideas  which  were  never  before 
expressed  by  a  Jewish  theologian.  But  even  his  op- 
ponents like  Delitzsh;):  in  Leipzig  could  not  deny  the 
originality  and  philosophical  independence  of  his 
ideas,  the  stupendous  scholarship  stored  up  in  these 
works  and  the  brilliancy  of  his  descriptions  of  the  dif- 
ferent epochs  of  Jewish  history  and  literature.  Tnis 
work  does  not  pretend  to  be  a  "History,"  biit  gives 
outlines  of  Jewish  history  and  culture.  The  first 
volume    contains    "A    Review    of   the  New  Labors  on 

*Zeitschrift:  "Our  service,"  VI,  t-2t,  which  caused  a  highlj-inter- 
estint;  controversy  between  Geiger  and  Dr.  Joel,  his  successor  in 
Breslau."  See  Dr.  Joel:  "  Zur  Orienirung  in  der  Cultusfrage,"  and 
Geiger:   ''Zu  Schutz  und  Trutz,"  Zeitschrift,  VII,  pp.  1-59. 

t  Posthumous  Works,  I,  296-30S.  Geiger  calls  Zunz  his  master  and 
teacher.     August,  1S64. 

i  Jesus  and  Hillel,  Leipzig,  1S64. 


ABRAHAM    GKIOKR.  37 1 

the  Life  of  Jesus,"  in  which  Renau's  and  I).  F. 
Strauss' s  works  on  this  subject  are  ably  and  strongly 
criticised.  To  the  second  volume  is  appended  an 
''Open  Letter  to  Prof.  Dr.  H.  Holtzman."* 

In  1867  Geigcr  published:  "Salomon  Crabirel 
and  His  Poems,  "f  which  opened  to  the  public  the  view 
into  an  entirely  new  realm  of  literature.  We  see  here  a 
great  poet  and  gigantic  mind  wrestling  with  the  un- 
fathomable mysteries  of  life.  Geiger's  translations 
from  the  Hebrew  into  elegant  German  are  masterpieces 
of  poetical  genius,  and  generally  recognized  as  such. 

In  1866  attempts  were  made  by  the  friends  of  Re- 
form in  the  Jewash  Congregation  of  Berlin  to  induce  Gei- 
ger  to  accept  the  position  of  Rabbi  in  that  city.  Berthold 
Auerbach's  first  letter  to  Geiger  on  this  subject  is 
dated  Fel)ruary,  1866.  But  Geiger's  enemies  published 
a  pamphlet,  in  which  extracts  from  Geiger's  "Ur- 
schrift"  were  put  together  without  system  and  sense, 
in  order  to  prove  his  heresy  and  unbelief.  It  took, 
three  years  of  incessant  struggle  and  alert  watchful- 
ness on  the  side  of  the  liberal  and  progressive  party, 
before  their  purpose  of  electing  Geiger  as  Rabbi  of 
Berlin  became  realized  (September,  1869).  This  re- 
sult was  not  a  little  due  to  the  labor  of  his  friend,  Dr. 
Aub,  who  in  his  "opinion"  on  the  compatil^lity  of 
free  research  with  the  office  of  Rabbi,  given  1842, 
spoke  of  Geiger  as  "the  first  representative  of  the 
scientific  theology  of  Judaism.  ":|; 

The  only  thing  which  induced  Geiger  to  make  a 
change  from  Frankfort  to  Berlin  was  the  assurance 
given  him  that  he  would  find  in  Berlin  the  long  looked 
for  opportunity    to    teach    students    of  theology  in  the 


*Hreslau,  1S65,  Schletter's  Verlag,  203  pages. 

tLeipzig,  Oscar  Leiner,  148  pages. 

iSee  page  312  of  this  book, and  Rabbin.  Gutachten,  II,  p.  1 1  (  Bres- 
laii,  1S42).  Dr.  Aub  was  one  of  the  teachers  of  the  author  of  this 
V)Ook.  My  book:  "Tlie  Self-criticism  of  the  Jews"  (Die  Selbstkritik 
(ler  Ju(len)  Berlin,  jSSo,  second  edition,  Leipzig.  1S90,  was  dedica- 
ted to  him. 


372  KKIORMKI)   JUDAISM. 

"Hocliscliule  fiR-r  die  Wisseiischaft  dcs  JudcMitlmins."* 
Without  this  linn  promise  he  would  uot  have  accepted 
the   position. 

gkigp:r  in  r>p:RLiN. 

The  general  fear  that  Geiger  would  have  to  strug- 
gle hard  with  orthodoxy  was,  we  are  glad  to  say, 
not  well  grounded.  Hence  the  few  years  still  allotted 
him  to  live,  were  not  embittered  by  unrelenting  ene- 
mies. The  circumstances  in  Berlin  in  1870  were 
vastly  different  from  those  in  Breslau  in  1838. 

Geiger  entered  upon  his  position  in  Berlin  in  Febru- 
ary, 1870.  His  sermons  and  religious  school  were  great 
favorites  with  the  people.  His  sermons  on  the  occasion 
of  the  celebration  of  the  200th  anniversary  of  the  Ber- 
lin Congregation  f  and  on  Kosch,:|:  were  published. 
He  lectured  alternately  in  both  Synagogues  of  Berlin 
before  inspired  Congregations. 

The  Synod  at  Muenchen,  1870,  could  not  be  held 
on  account  of  the  German-French  war,  but  two  years 
later  the  second  and  last  Svnod  was  held  at  Augsburg, 
ni  which  Geiger  had  taken  great  interest.  This  Synod 
pleased  him  better    than  the  one  at  Leipzig,  because  a 

*The  Prussian  government  insisted  on  the  change  of  the  name 
"Hochschule"  to  that  of  "Lehraustalt"  (Institute  of  Learning). 
We  are  informed  by  Prof.  Lazarus,  the  founder  of  the  Institution, 
that  it  is  very  prosperous,  and  that  many  students  of  the  Breslau 
Seminary  and  Budapest  "Rabbinats-Austalt"  come  to  Berlin  to  finish 
in  the  "Lehranstalt"  their  theological  education.  The  students  are 
called  to  positions  before  their  studies  are  finished.  See  Geiger's  let- 
ter to  Prof.  Lazarus,  October  5th,  1869,  also  letter  to  the  Directory  of 
the  Berlin  Congregation,  October6th,  1S69  (Posthumous  Works, V,  pp. 
324.  325  and  326).  To  all  those  of  my  esteemed  readers  who  enjoy 
this,  my  book,  I  can  conscientious!}-  sa}-  that  without  Geiger's  ac- 
ceptance of  the  Berlin  Rabbinate,  I  would  not  have  been  so  fortu- 
nate as  to  form  Geiger's  acquaintance  and  to  become  his  enthusiastic 
disciple.  For  it  was  Geiger,  who,  by  iiis  sermons  and  writings,  in- 
fluenced me  to  leave  the  orthodox  school  of  Dr.  Hildesheimer  in 
fierlin,  and  to  espouse  the  cause  of  Reform.  Geiger's  removal  from 
Frankfort  to  Berlin  was  therefore  instrumental  in  the  publication  of 
this  book. 

tSeptember  loth,  1871,  Zeitschrift,  IX,  pp.  241-255. 

JAt  the  coffin  F  J.  L.  Kosch,  member  of  parliament. 


AHRAHAM    {-.KIC.KR.  373 

more   progressive    spirit    aiiiiuated    its    uKni1)ers''    and 
more  important    and    radical    resolutions    were  passed 

there. 

Lazarus  and  (ieiger  published  the  transactions 
of  the  Augsburg  Svnod.f  This  was  the  last  Synod 
which  Geiger  attended,  and,  alas,  the  last  Jewish 
Synod  in  Germany. 

Of  Geiger's  literary  activity  in  lierlin  we  mention 
hi.  pamphlet  against  the  Prussian  Ober-Kirchenrath  ort 
the  ''Conversion  to  Judaism."  This  great  light  of  the 
Church  had  sent  a  Ukas  to  the  pastors  standing  under 
his  jurisdiction  in  which  he  ordered  them  in  every  case 
where  a  Christian  embraced  Judaism,  to  make  known 
this  "painful  news''  to  their  parishioners,  to  mention 
the  name  of  the  apostate,  to  give  public  expression  to 
the  feeling  of  mourning  on  account  of  this  apos- 
tasv,  and  to  admonish  the  Congregation  "to  pray 
that  God  may  have  mercy  on  the  renegade  and 
may  let  him  recognize  the  error  of  his  way." 
The  Jewish  Congregation  of  Berlin  protested  energet- 
ically against  such  a  piece  of  mediaevalism  and  earned 
the  applause  of  a  number  of  enlightened  Christians, 
who  came  out  in  a  strong  declaration  against  this  intol- 
erant act  on  the  part  of  the  church  government.  ^  Gei- 
ger criticised  in  his  brochure,  not  only  the  "Ukas"  but 
the  "general  behavior  of  the  church  toward  Judaism 
in  modern  times." 

Aside  from  his  "Zeitschrift  "Geiger  published  the 
third  volume  of  his:  "Judaism  and  its  History, "t 
which  owed  its  existence  to  the  lectures  delivered  in 
the  winter-months  of  1870  in  Berlin. 

*See  Zeitschrift  of  \V.  U.  L.,  VIII.  81-100.  See  also  letter  to 
Stern:  "The  retardin<<  elements  were  absent,  and  a  fresh,  courat^eous 
spirit  pervaded  the  Synod." 

I  refer  to  my  resume  of  the  resolutions  of  the  Auijsl)ur<i  Synod  m 
the  Yearbook  of  the  Central  Conference  of  American  Rabl)is,  pp. 
111-117,  (Cincinnati,  1S91,  Bloch  Pul)li.«hing  Co.) 

jBerlin,  1873.  Louis  Gerschel,  262  paj^es. 

i Judaism  and  its  History.  Ill  vols,  containing  the  history  of' the 
thirteenth  to  the  sixteenth  century,  inclusive.  Hreslau.  1871,  200 
pages. 


374  RKKORMKl)   JUDAISM. 

Ihil  llie  cro\vnin<j^  success  of  his  Berlin  career  was 
the  lectures  from  1871  until  his  death,  which  he  de- 
livered before  students,  some  of  whom  were  Christian  and 
some  did  not  study  theology.  These  lectures  were  first 
given  in  the  Epraim-Veitel-Heine  Institution  of  learn- 
ing, together  with  D.  D.  Steinschneider,  Lebrecht, 
Aub,  and  Haarbruecker.  But  since  the  establishment 
of  the  "Hochschule  fuer  die  Wissenschaft  des  Juden-, 
flium's,"  they  have  been  delivered  there.  The  author 
of  this  book  regards  it  as  the  greatest  happiness  of  his 
life  to  have  enjoyed  the  privilege  of  attendnig  all  these 
lectures  in  both  Institutions.  Only  those  who  were 
so  fortunate  as  to  have  this  privilege*  are  capable  of 
forming  an  idea  of  Geiger's  power  as  a  lecturer  on 
Judaism.  Tho.se  who  only  heard  his  sermons  could  not 
enter  into  the  true  being  of  the  man,  jJut  in  his  lec- 
tures amidst  enthusiastic  students,  who  were  inspired 
by  the  ideals  of  a  science  of  Judaism,  who  had  the  am- 
bition to  labor  in  the  cause  of  Reform-Judaism,  to 
propagate  his  ideas,  to  continue  his  difficult,  but  sub- 
lime task,  there  he  was  in  his  element.  Though  sixty 
years  old,  he  spoke  like  a  man  of  twenty,  his  eye  was 
aglow,  the  "Shekhina"  seemed  to  rest  on  his  face 
when  he  introduced  us  into  the  intricacies  of  Jewish 
history,  literature,  philosophy,  and  particularly  of 
Biblical  criticism.  There  we  sat,  spell-bound,  listening, 
catching  fire  from  his  fire,  and  inspiration  from  his 
great  mind.  We  made  of  course  notes,  but  his  lecture 
would  become  so  interesting,  his  eloquence  so  magnetic 
that  it  was  impossible  -to  write,  and  when  the  bell  rang 
admonishing  us  that  the  academic  hour  had  passed, 
nobody  was  more  sorr\'  than  we,  his  students,  ad- 
mirers and  enthusiastic  disciples.  Other  Professors  of 
the  "Hochschule"  delivered  also  more  or  less  instruc- 
tive lectures,  but  from  experience  the  author  of  this 
book  can  say,  that  it  happened  less  often  that  one  of 
the  students  missed  a  lecture  of  Geiger  than  one  of 
the  other  Professors.      The  author   of  this  book   never 


*There  are  only  four  in   this  country,  Felix  Adler,  the  author, 
of  this  book,  Emil  G.  Hirsch  and  Sale. 


ABRAHAM    (iKlOKK.  375 

appreciated  better  the  full  meaning  of  the  words  of 
Jeremiah:  "Mv  word  is  like  the  fire,  and  like  a  ham- 
mer, which  splinters  rocks/'  than  after  a  lecture  of 
Geiger.  Alas  for  Judaism,  that  only  such  a  short 
space  of  time  was  allotted  to  this  great  man  for  his 
work.  With  his  death  the  "Hochschule"  could  ex- 
claim: "My  glory,  my  splendor,  and  my  pride  has  de- 
parted." He  hini:-;elf  considered  these  three  years  just 
on  account  of  his  activity  in  the  "Hochschnle"  as  the 
happiest  of  his  life.  No  hour  was  too  early,^  or  too 
late,  no  weather  was  too  hot  or  too  cold  for  this  work, 
for  which  he  received  no  pay.  In  case  of  indisposition 
he  requested  his  disciples  to  come  to  his  house  in  order 
not  to  lose  a  lecture.  He  lectured  at  6  o'clock  in  the 
morning  and  at  7  o'clock  in  the  evening.  He  was 
always  glad  to  hear  the  opinions  of  his  students  on  dif- 
ferent subjects,  in  connection  with  his  lectures,  no 
matter  how  erroneous  these  views  were.  He  was  free 
of  the  "  Professorenduenkel "  (conceit)  so  common 
among  German  Professors  of  Universities  and  among 
the  Professors  of  the  Breslau  Seminary.* 

We  cannot  even  attempt  to  give  here  a  synopsis  of 
his  lectures.  The  subjects  of  his  lectures  were:  "The 
History  of  the  Twelve  Tribes,"  (1871),  "Universal  In- 
troduction into  the  Science  of  Judaism,"  "Introduc- 
tion into  the  Biblical  Writings,"  "  Pirke  Abof'f  and 
"Genesis."  In  a  letter  to  Wechsler  he  speaks  very 
enthusiastically  about  this  work:  "What  is  wanting 
in  our  days,"'he  exclaims,  "is  able,  young  theolo- 
gians with  firm  convictions.  The  '  Hochschule' 
aims  to  satisfy  this  want.  We  have  a  band  of  brave, 
enthusiastic  students,  and  if  material  support  could  be 
given  them,  as  they  are  recruited  from  the  poorer  class- 
es, their  number  could  be  considerably  increased.  It 
is  impossible  for  me  to  devote  to  this,  my  work,  the 

*Frankel  and  Graet/  had  the  reputation  of  being  proud  and  dis- 
tant. 

f'Kthics  of  the  Fathers,"  philoloj^ically,  historically  and  honii- 
leticallv  treated.  All  these  lectuces  are  published  in  the  Posthumous 
Works'  Vol.  IT,  p.  T-216  and  Vol.  IV. 


376  RKFOKMKD   JUDAISM. 

time  wliich  I  should  like  to  devote  to  it.  I  lecture  five 
times  during  the  week,      *  *       and  the  preparation 

for  such  scientific  lectures  demands  a  great  deal  of 
time  and  labor.  I  would  cheerfully  give  more  lectures 
but  I  cannot  overtax  myself."*  "These lectures,"  he 
writes  to  Stern,  December  27th,  1872,  "tax  my  time 
to  such  an  extent  that  I  could  hardly  manage  in  the 
last  few  months  to  answer  a  letter."!  Whenever  a 
prominent  man,  particularly  a  good  Reformer,  died,  he 
felt  keenly  the  lo-s  to  the  cause.  So  he  writes  to 
Wechsler  after  the  death  of  Dr.  Mayer,  of  Stuttgart: 
"He  has  accomplished  much  for  his  circle,  and  has 
reached  the  goal  of  his  life.  But  again  I  have  to  re- 
peat with  you  the  question.  Where  is  the  after-growth, 
which  will  replace  such  men?"  He  deeply  regretted 
that  the  majority  of  the  younger  Rabbis  were  hostile, 
or  at  least  indifferent  to  the  Reform-movement,  because 
they  had  no  courage  of  their  opinions. 

After  Luzatto's  death  he  w^rites  to  j\I.  A.  Levy:^ 
"Whenever  a  man  dies  in  our  day  we  stand  perplexed, 
because  in  the  first  place  there  are  no  men  to  replace 
them,  and  secondly,  because  people  want  a  man  wlio, 
however,  should  not  be  a  man."  It  was  for  this  reason 
that  he  labored  so  hard  for  the  "Hochschule,"  which 
he  thought  would  produce  men  for  the  Jewish  pulpit.  ;i 
Now  it  must  not  be  inferred  from  Geiger's  enthusiastic 
activity  in  the  "Hochschule,"  that  he  favored  the 
method  in  which  the  Institution  was  conducted.  Oil, 
no.  He  objected  in  the  first  place  to  tire  management 
of  the  "Hochschule"  by  a  Curatorium  (Board  of  Gov- 
ernors). According  to  his  idea  of  a  Jewish  theological 
faculty,  such  Institute  .should  be  managed  by  the  Pro- 
fessors only,  and  not  by  men  standing  outside.  He 
further  did  not  consider  mere  lectures  sufficient,  but  re- 
garded seminary  exercises  of  the  students  as  a  necessity. 
He  further  objected  to   the   principle  of  having  Profes- 

*Posthinnous  Works,  V,  p.  335,  letter  November  25;.h,  1S72. 

tlhidem,  p.  256. 

jNoveiiiher  2d,  1^65      Posthumous  Works,  V,  p.  300. 

§See  also  hi.s  letter  to  L.  R.  Bischoffsheim,  ibid.  pp.  346-353- 


ABRAHAM    GEIGER.  377 

sors,  representing  opposite  religious  views, teach  in  one 
and  the  same  institution.  We  can  say  from  experience 
that  this  latter  objection  in  particular  was  well  justi- 
fied. There  was,  for  instance,  the  Professor  ot  the 
Talmud,  Dr.  Loewy,  a  fanatic  and  zealot  of  the  worst 
type,  who  .spoke  in  the  meanest,  most  ungentlemanly 
manner  of  Geiger  to  us,  the  students,  and  who  went  so 
far  in  his  rudeness  toward  Geiger,  that  he  never  recog- 
nized him.  Loewy  is  a  disciple  of  Frankel  and  Graetz. 
The  following  three  mottoes  of  Geiger,  which  he 
wrote  under  his  three  pictures  (Frankfort,  1839,  Bres- 
lau,  1846  and  1857),  give  an  insight  into  his  ideals  and 
aspiration. 

1.  "I  have  tried  so  far  to  harmonize  the  two  differ- 
ent missions  of  author  and  Rabbi.  I  believe  that  I 
have  not  undertaken  an  unnatural  union,  and  I  patient- 
ly await  the  only  authoritative  verdict  which  the  God 
of  truth  will  render.  To  him  my  life  and  my  aspiration 
remains  consecrated . "  * 

2.  "Through  knowledge  of  the  past  to  the  under- 
standing of  the  present,  through  comprehension  to  be- 
lief." 

3.  "To  draw  from  the  past,  to  live  for  the  present, 
to  work  for  the  future." 

Geiger  was  an  enthusiastic  Rabbi,  and  prized  this 
vocation  higher  than  that  of  the  author.  Preaching 
was  his  favorite  occupation,  and  the  introduction  of  the 
least  Reform  in  worship  or  practical  life  was  a  source 
of  the  greatest  pleasure  to  him.  The  older  he  grew  the 
greater  became  his  love  and  enthusiasm  for  religion  and 
Judaism,  and  therefore  he  labored  so  zealously  and  en- 
ergetically for  Reform  as  the  only  means  to  perpetuate 
the  Jewish  religion.  But  notwithstanding  his  very  lib- 
eral ideas  he  practiced  even  those  ceremonies  which  he 
most  forcibly  attacked  in  his  writings.  ' 

He  did  so,  because  he  did  not  want  to  give  the  en- 
emies of  Reform  the  satisfaction  of  saying  that  the 
Jewish  Reform-movement  is  simply   a  question  of  con- 

♦Posthuinous  Works,  I,  p.  504. 


37^  ui':FORMKn  judaism. 

veiiicncc*  He  looked  upon  the  movement  from  an 
idealistic  point  of  view,  and  cheerfnlly  offered  sacrifices 
in  its  behalf  so  far  as  his  convenience  and  pleasure 
were  concerned.  It  was  no  doubt  unpleasant  for  Gei- 
ger,  who  strongly  opposed  the  dietary  laws,f  to  take 
pa'rt  in  a  social  affair  and  to  abstain  from  the  food  spread 
on  the  table,  or  travel  long  distances  without  the  en- 
joyment of  adecent  meal.  Still  he  lived  up  to  the  di- 
etary laws,  and  had  even  to  hear  the  sneers  of  his  rad- 
ical friends.  He  hated  atheism  and  ridicule  of  religion, 
and  was  merciless  in  his  criticism  against  scoffers.  His 
mind  was  very  pious  and  mild;  he  never  missed  saving 
a  short  German  prayer  after  meals.  His  pen  was  very 
forcible  in  defense  of  what  he  considered  right,  but  he 
was  tolerant  toward  others  who  differed  from  him  in 
their  opinions.  Envy  and  jealously  he  did  not  know. 
He  was  an  optimist,  who  never  despaired  of  the  final 
victory  of  truth  and  justice  over  error  and  wu^ong.  He 
always  judged  others  favorably,  and  excused  their 
shortcomings.  He  was  charitable  without  making  a 
show  of  it,  knew  how  to  touch  the  hearts,  and 
moved  even  those  who  did  not  share  his  advanced 
views.  His  religious  instruction  in  his  school  (Relig- 
ions-Schule)  was  so  animating  that  his  pupils  still  speak 
of  it. 

His  scientific  and  official  activity,  his  intercourse 
with  friends  and  his  family-life,  were  the  only  pleasures 
for  which  he  cared.  Theater  and  amusements  had  lit- 
tle charm  for  him.  He  loved  simplicity,  comfort  and 
the  strictest  regularity. 

In  the  last  few  years  of  his  life  he  felt  really  happy, 
occupying  the  most  prominent  Rabbinical  position  in 
the  world,  enjoying  a  scientific  activity  as  Professor  of 
a  theological  faculty,  where  he  could  mould  the  minds 
of  future    Rabbis,  recognized    and    appreciated  by  the 


*That  orthodoxy  did  not  learn  much  since  that  time,  is  pi'oven 
by  the  fact  that  even  to  this  day  this  argument  is  still  its  only  wea- 
pon. 

+See  his  letter  to  Zunz.  "These  dietary  laws,  so  devoid  of  spirit 
and  sense,  and  so  hostile  to  sociability." 


Ar.UAIIA.M    GHIGKR.  379 

literary  world,*  and  possessing  love  and  strength  to 
labor.  Apart  from  this  he  was  blessed  with  excellent 
health  and  good  children,  his  sons  being  very  promi- 
nent in  their  professions.  Althongh  sixty-fonr  years 
old,  Geiger  had  no  gray  hair,  and  conld  be  seen  at  five 
o'clock  every  morningstandingat  his  desk  working.  For 
he  never  sat  down  while  stnd^ing.  In  a  poem  (of  Ang. 
7,Norderney  i87i),Geiger  prayed  that  he  may  never  live 
to  see  the  day  when  his  mind  and  heart  shonld  cease 
to  be  active  while  his  body  is  still  nnimpaired.  His 
wish  was  fnlfilled.  October  2 2d  he  was  as  nsnally  en- 
gaged in  scientific  labors,  was  in  the  best  of  hnmor, 
and  went  to  bed  cheerfnly.  In  the  morning  of  Friday,  Oc- 
tober 23d,  he  was  fonnd  dead  in  his  bed.  No  trace  of 
death-struggle  was  visible  in  his  face;  a  paralytic  stroke 
of  the  brain  destroyed  the  laboratory  of  the  deep 
thinker.  The  heart  which  beat  so  warm  for  religion 
and  science  was  still,  t 

The  funeral  took  place  October  26th,  from  the 
elegant  new  Berlin  Synagogue  at  the  Oranienburger 
Strasse.  The  Temple  was  illuminated,  the  pulpit 
draped  in  mourning,  exotic  plants  filled  every  available 
nook.  The  mourning  assembly  made  an  impression 
not  easily  to  be  forgotten,  not  so  much  on  account  of 
its  quantity, but  of  its  quality.      With  a  few  exceptions, 

*See  Berthold  Auerbach's  description  of  Geiger' s  last  birthday 
celebration,  May  24th,  1874,  in  the  "Gegenwart,"  1874,  p.  293,  where 
Berthold  Auerbach  said  in  his  toast,  that  the  future  historian 
would  have  to  say  that  Abraham  Geiger  has  done  for  Judaism  of  the 
nineteenth  century  what  Moses  Mendelssohn  has  done  for  Judaism 
of  the  eighteenth  century. 

+  The  leading  orthodox  paper  of  Germany,  "Israelit"  Dr.  of 
Lehman  (Mainz),  had  the  following  announcement  of  Geiger's  death: 
"An  diesem  Tage  wurde  ausgerottet  die  Person  in  Israel,  die  meinen 
Hand  zerstocrt  hat"  (On  this  day  the  person  who  has  destroyed  my 
covenant  was  cut  off  from  Israel),  to  which  Prof  Dernbourg,  of 
Paris,  in  his  necrologue  on  Geiger  remarks  as  follows:  "And  thus 
tliey.  the  pious  ones,  have  greeted  his  death  with  an  exclamation 
of  joy!  A  prince  in  Israel  had  fallen,  and  they  clapped  their  hands 
ar.d  attempted  to  vilify  the  dea<l  man.  while  they  did  not  dare  to 
look  into  the  rigid  face  of  tlie  living.  \Vc  turn  away  with  disgust 
from  this  ilegrading  spectacle,  and  with  that  contempt  which  he 
would  have  shown  to  such  bacchanalias."  (Jued.  Zeitschrift,  ¥.  \V.  U. 
L.  XI,  p.  ;o7). 


380  RKF0R:\IK1)    JUDAISM. 

the  men  who  chiiined  literary  distinction  were  pres- 
ent to  show  their  hist  honor  to  the  most  distinguished 
Rabbi  of  the  nineteenth  centnry,  to  the  man  who  has 
done  more  than  any  other  man  toward  the  work  of 
denationalizing  the  Jews  and  tow^ard  creating  a 
scientific  Jewish  Theology. 

After  the  singing  of  a  dirge  by  the  choir,  Dr.  Anb, 
the  life-long  friend  and  colleague  of  Geiger,  delivered 
the  funeral  oration,  which  moved  the  assembly  to  tears, 
and  was  considered  the  greatest  effort  of  his  life.*  Rev. 
Dr.  Goldsmjdt  of  Leipzig  spoke  in  the  name  of  Gei- 
ger's  disciples  and  followers,  saying  among  other 
things,  that  while  the  number  of  his  disciples  who 
actually  sat  at  his  feet  in  Breslau,  Frankfort  and  Ber- 
lin might  not  be  very  large,  almost  every  modern  Rab- 
bi of  this  century  belongs  more  or  less  to  his  pupils,  as 
he  has  been  by  his  epochal  w-ritings  the  teacher  of 
teachers.  Rev.  Dr.  Ungerleider,  Rabbinats-Assessor, 
preached  at  the  grave.  The  Congregations  of  Breslau, 
Wiesbaden  and  Frankfort  were  represented  by  delega- 
tions. Rev.  Dr.  N.  Bruell,  of  Frankfort;  Dr.  Vogel- 
stein,  ot  Stettin,  and  the  author  of  this  book,  then  Pro- 
fessor at  the  "Samson-Realschule"  at  Wolfenbuettel, 
were  among  the  Rabbis  outside  of  Berlin  who 
hastened  to  Geiger's  funeral.  In  May,  1875,  the  Jew- 
ish Congregation  at  Berlin  unveiled  the  monument 
erected  to  the  memory  of  Geiger,  the  inscription  of 
which  reads  as  follow^s: 

'■'•The  Jezvish  Congregation  of  Berlin  to  its  never-to- 
be-forgotten  teacher  and  leader,  AbraJiam   Geiger.'''' 

Eighteen  years  have  elapsed  since  Geiger's  death, 
but  the  position  of  Geiger  is  not  yet  filled.  The  Con- 
gregation of  Berlin  has  since  that  time  elected  several 
'' Rabbinats- Assessors, "  but  no — Rabbi. 

Since  that  time  in  Germany  the  Jewish  Reform- 
movement  has  gone  backward  rather  than  forward. 
No  Rabbinical  Conference  or  Synod  in  the  interest  of 
Reform-Judaism   has  been    held    there    since    Geiger's 

*While  Aub  was  a  great   theologian,  he   was   not   prominent  as 
preacher. 


AliKAHA.M    GKIGKK.  381 

death.  Willi  the  exception  of  the  Weekly  published 
by  the  author  of  this  book  from  1876  to  1881,  no  pe- 
riodical advocating  Reform-Judaism  has  been  published. 
WMienever  Rabbis  met  in  Conference,  it  was  for  insig- 
nificant material  interests  of  the  profession.  Germany, 
the  cradle  of  Reform-Judaism,  has  since  Geiger's  death 
lost  its  prestige.  German  Judaism  of  to-day  presents 
to  the  impartial  observer  the  sad  spectacle  of  religious 
indifference,  atheism,  hypocrisy,  Jesuitism  and  most 
absurd  orthodoxy,  in  short,  materialism  of  the 
worst  type.  There  are  now  more  cases  of  apostasy 
among  the  German  Jews  than  ever  before  since  the 
forties. 

But  Reform-Judaism  is  no  longer  dependent  on 
Germany.  America  has  entered  upon  the  heritage  of 
German  Reform-Judaism.  In  fact  Reform-Judaism  in 
this  country  is  nothing  more  and  nothing  less  than 
German  Reform -Judaism,  "bone  of  its  bone,  and 
flesh  of  its  flesh." 

The  future  of  Reform-Judaism  in  this  country  is 
most  promising,  and  from  the  results  already  accom- 
plished we  may  gather  the  cheering  hope  of  still  great- 
er things  yet  to  come. 


INDEX. 


Auerbach,  Berthold 105,  273,  27S,  313,  379 

Auerbach,  Isaac  Levin 39>  ^3.  95.  I34.  I35.  283 

Auerbach,  Jacob 202,  220,  283,  2S4,  2S5,  331,  339 

Auerbach  in  Bonn 3^1 

Adler,  S 156,  165,  217,  224,  229.  244 

Adler,  L 99.  1/4.  221,  224,  312,  326,  343 

Adler,   Felix I5.  59.  203,  339,  359,  370,  374 

Adler,  M ; 2c6 

Adler,  J.  S 2S3 

Ashkenasi,  Zebi • 9^ 

Abtalion 10 

Akiba,  Rabbi ,.  • 3^5 

Alexander,  Von  Dona  Schlobitten 22 

Ahage,  Moses ". 77 

Abraham 17 

Anan 1 1 

Aub,  Joseph 59,  284.  287,  312,  330,  371,  374,  3S0 

Arnheim,  Dr 58 

Abranison 55 

Amnion 152 

Albo.  Joseph 148 

Abudiraham '. 140 

Acher,  or  Ben  Abuja 181 

Aniram   140 

Arnim,  Bettina  von 294 

Asher 3°5 

Amal-k 332 

Biederman,  M.  L 82,  83,  154 

Bodenlieimer 156 

F>oerne 122 

Bretschneider 129 

Bauer 129,  130,  131 

Hernays,  Isac   ...    .132,  133,  135,  136,  140,  141,  142,   146,  147,  ibo,  279 

Benrlavid,  L 20,  22,  28,  29,  30,  31,  33,  83 

Beacon sfield,  Lord 28 

Bernliardt,  Sarah 28 

Barzelloni,  Jehuda 140 

IJeer.   Ilerz 39.  loi 

Beer,  Mrs. 154 

Beer,  J    39.  i^o 


386 


INDEX. 


Beer,  Peter   86,  245; 

Breideiibacli    50 

Bonaparte,  Napoleon 51,  106 

Butschowitz    75 

Bachja,  Ibn  Bakuda. 326 

Bachrach 69 

Benet,  Mordechai. 61,  67,  68,  69,  73,  77,  78,  82 

Brecher.  G.  Dr 65 

Bruell.  Jacob 65,  99 

Bruell,  Neheniias 65,  274 

Bruell,  Adolph 65 

Bloch,  M 61,  2S4 

Brueck,  M    63 

Baervvald 59,   202,  361 

Berliner   56 

Birchoffsheini 54,  376 

Bernstein,  A    196,  197,  19S,  201,  220,  227,  229,  237,  253 

Bodenheimer    116 

Bloch  Publishing  Co 368 

Bressler 231 

Berkowitz 240 

Bush 266 

Brill.  J 17 

Becker .• 272 

Baer 361 

Braunfels,   Ludwig 277 

Beidhavi 282 

Bloch,  of  Buchau 287 

Bamberger 

Breslauer 346- 

Baunigarten 348 

Bonafed,  S.    B.  Ruben 348 

<^ahn 312,  31S,  320,  321 

(  union  . 77 

Cohen,  S 77 

Culturverein 43 

Chorin,  Aron 60,  65,  79,  Si,  86,  88,  93,  174,  256,  257.  312,  314,  335 

Colon,  Joseph,  Rabbi 323 

Chassidim • 159 

Creniieux,  Adolphe 28,  152 

Colin,  Rosette 100 

Canipe    iiS 

Carlo,  B 131 

Creizenach 202,  207,  283,  284 

Carnioly .  202- 

Cassel,   Urs.  David  and  Selig 244,  245,  347 

Creuzer 278 

Calcker 2S0 

Caro 304,  324 

Charisi,  Juda 378- 

Don  at £9. 

David 77,  121 


IXDKX.  387 

Dukes 65 

Delvuc 35 

D'Israeli 2,  7,  267 

Du  Toit ....  98 

Deutschniann 256,  310 

Delitzsch.  Franz 267 

Dernbourg     273,  282,  283,  284,  313 

Darmstadt 283 

David.'^ohn 298,  300 

.Deutsch 304,  324 

*Dvhrenfurth 306 

Delmedigo,  Jos.  Sal   34^ 

P'li.'^ha,  ben  Abuja 

Engel 21 

Einhorn,  11,  99,  174.  2c6,  211,  214,  220,  222,  229,  231,  237,   23S,  239, 
243,  247,  250,  252,  273,  274.  275.  312,  313,  317 

Eger,  Akiba 324 

Elieser.  Rabbi 77.  79-  80 

Eger,  RabbL 77,  304,  305.  3io,  315,  321,  324,  326,  328 

Ezra 15.  38 

Elijah.  Prophet ,...121,  315 

Ettlinger  132 

Ense,  von • 22 

Enulen,  Jacob 9° 

Evbe.shuetz,  Jonathan 61,  90 

Elia  Del  Medigo 326 

Emanuel,  King 181 

EUinger,   Moritz 265 

Etvoes,  Baron  Joseph   268 

Elissen.  Ignatz 277.  362 

Euchel,  Isaac , 20,  22 

Eliason,  Scheyer 306 

Eichhorn 345 

Frankel,  Zacharias 49,  61,  124,  151,  190,   194,  256,  312,  349 

Friedrich 163 

Fassel.  Hirsch 62,  318   331 

Fuerst 64,  201 

Frankfort 62 

Frankel,  56,  65,  98,  105,  134,  193,  199,  201,  205,  20S,  211,  218,  219,  220, 

221,  222,  223,  224,  245,  267,  375,  342.  344,  349,  377 

Friedlaender,  19-2S,  31,  33-44.  5°,  52,  56,  57.  60,  S3,  loi,  124,  134.  136. 

174,  204,  209,  224,  287,  292,  297,  312,  314,  320 

Fleckeles 24,  25,  69.  70,  77 

Frankfurter 95,  133,  134,  142,  I43,  I5i,  156,  161,  162,  192,  230 

Formstecher 99 

Fuerth    104 

Fries,  Prof.  I.  T 105 

Faust,  of  Goethe 103,  104 

Freystadt 188 

Ferdinand,  Count  Karl 5°,  55 

Franzos,  K.  Eniil 273 

Frevtag,  Prof 278,  2S0.  282 


388 


INDEX. 


Frensdorff 279,  2S0,  284 

Freund,   Leopold 197,  227,  296,  312,  332,  340 

l"!ehinger 2S3 

Falk 290,  306 

Friedman • .  .  .349 

Gosen 312 

Grote,  von 36 

George,  Duke 121 

Gottheil,  G 125 

Guttman 92,  134,    174,  194,  2c6,  2S5,  287,  312,  317 

Gamaliel 137 

Graetz,  30,  31,  35,  56,  57,  67,  68,  73,  80,  81,  87,  88,  93,  95,  177,  179,  180, 

181,  182,  185,  187,  19S,  200,  212,  251,  253,  254,  281,  298,  344,  346, 

347,  362,  375,  377- 

Gentz    22 

Gans 43 

Geiger,   11,  28,  31,  35,  43,  52,  54,  59,  62,  65,  74,  82,  91,  92,  95,  99,  130, 

134,  13&,  137,  154,  155.  157,  162,  163,  165,  174,  186,  188,  189,  192, 

194,  198,  199,  201,  203,  206,  2TI,  212,  2I4-2I8,  220,  229-231,  236, 
244,  246,  249,  252,  254,  265,  273,  294,  296,  311,  313-317,  322-328, 
330-33^- 

Geiger,  Emilie 297 

(ieiger,  Berthold 297 

Geiger,  Ludwig 29S 

Gerschel 305 

Gershom  ben  Judah 315 

Gessner 23 

Gambetta 208 

Guensburg 83,  95 

Guedeman 87 

Goldsmidt   87,  99,  1 19,  14S,  149,  154,  207 

Gruenebaum,  Dr.  Elias 99,  205,  279,   282,  283,  284,  287,  312,  329 

Goldsmidt,  Anna  Maria 112,  115,  156,  380 

Gebhardt 201 

Crabriel,  S    371 

Gelat 240 

Gabirol,  Salomon  Ibn    . 348 

Goldstein 349 

Hertz.   H 2S2 

Hartman,  Professor. 286,  315 

Haman    332 

H  ollzman 358 

Hanne 358 

Hilgenfield 358 

Hausrath 35S 

Honigman,  Dr 300 

Haarbruecker. 374 

Hesiod 221 

Hillel. 242,  274,  315,  326,  370 

Huebsch,  Dr.  Adolf 266 

Harms,  Claus 267 

Hofer. 268 

Hovarth 269 


INDEX.  3S9 

Herrmann   278 

Huelhnan 2S0 

Haase   2S0 

Herbart 280 

Hertz,  S 282 

Hirsch,  Kniil  G 3S,  65,  237,  240.  332,  339,  359,  374 

Hirsch,  S.   R.,  62,  199,  200,  206,  216,  229,  230,  231,  236,  240,  279,  280. 

281,  301 

Hirsch.   Samuel I55-  206    240,  342,  369 

Herz,   Henrietta    19,  21 

Herz,  Dr.  Marcus 21 

Holdheim,  S.,  11,  31,  85,  99.   134.    137,  155,   179-183.   1S5-202,   209-224, 

227,  229-254,  340 
Herzfeld,  L.,  58,  155,   212,   216,  217,  223,   224,  244,  274,   290,  305,  312, 

315,  316,  338,  357,  358 

Homberg,  Herz 23,  100 

Hildesheimer 27,  Si,  86,  87,  345,  372 

Hatzfeld   63,  82 

Harms.  Claus i  iS 

Hoffman 1 18,  156 

Hardenberg,  von 3^,  39 

Henriquez I54 

Herxheimer i55-  I74,  2S4,  287,  290,  312,  317 

Haeidemheini 156 

Hess 174,  199,  206,  217,  218,  229,  279,  2S0,  2S7,  312,  317 

Hadrian 181 

Heine 182,  267,  281 

Heilpern 201 

Heincke 291 

Hosaia 212 

Halphern 215 

Homer 221 

Humboldt,  Alexander  and  Wilhehn 21 

Itzig 20,  22 

Isaiah 24.  54,  187,  301 

Isac 10 

Isac,  ben  Reuben 348 

Isler,  M 161 

Israel,   Ben    156 

Isaac.  Dr 265,  332 

Jedidjah 24 

Joschany 77 

Jacob 77i  147 

Jacobv.  Franz  Karl  Joel 293 

Jafe   .' 76,  i.5t> 

Jellinek 65,99 

Jochanan lo,  274 

Jeremiah I39 

Jehuda,  Halevi,  Rabbi 326,  34^ 

Jacobv 152 

Jerome.   King 57 

Joshua,  ben  I'erachia .    So 

Jost 2;,  58,  92,  147,  163,  165.  177,  189,  190,  192,  202,  367 


390  INDEX. 

Jebainoth 15^. 

Joseph,    Kniperor,  11 23,  29,  262 

Job ;..'....'..  24 

Jacobsohn,  Israel,  28,  37,  39,  45-51,  55-60,  83,  91,  iot,  209,  224,  274,  320 

Jopl,"  T 99,  370 

Jeiteles,  Leo   92 

Jesus 17,  34,  181,  358,  370,  371 

J  ohlson 21 

Jolowicz 216 

Joseph vi  Preface.  274 

Josephus 323 


Karo 


194 

Karo,  Joseph 144 

Kaiserling 120,    163 

Kahn 155,   220 

Kann. 69 

Kauffmann,   David 65 

Karpeles 65 

Kahnan 65. 

Kalker 56,  91 

Kruse 59, 

Kochen  35 

Krug 42 

Kobak ; 172 

Klopp,  Onno viii  Preface 

Kirchheiiu 201,  202,  222,  223,  370 

Kohler,  Dr.   K viii  Preface,  211,  273,  332 

Kmith 21,  22 

Kohn,  Abraham 77,  So,  124,  13S,  164-172,    177,  178,  287,  312,  317 

Kosh 28,  372 

Kiev,  Edward IC5,  119,  151.  2S4,  338 

Krieshaber 6S,  bg,   70,  71 

Kunitzer 73,  76 

Kemper ix  Preface,  179 

Kossuth 259 

Klauzal 268 

Kremminger    270 

Kern 240 

Krueger • 357 

Levy,  M.  A ; 77,  104,  312,  318,  344 

Liberman 76 

Landau,   Ezechiel 66,  68,  69,  77,  8j,  86 

Lissa 61,  147,  310 

Lonovics 90 

Loeffler 42 

Lavater 11 

Leopold,  Count  of  Dessau 49 

Loewy 154,   287 

Loewengard 121 

Ivoewenstein 1 28 

Lev}',   Israel 150' 

Levy,  Aron '.    .  .  150 

Lessing,  G.   Ephraim to,  20,  275,  281,  347 


IXDKX.  391 

Lindau 20,  25 

Loew,  Leopold,  viii-ix  Preface,  9,  59,  62,  73,  89,  90,  92,  99,  201,  255- 

265,  267-271,  3i2 

Lehman,   I)r °i 

Leon.  Moses   89 

Levin,   Rahel 22 

Levin,  Dorothea 22 

Louositz 189 

Luzzatto,  S.  U 205 

Lesser 229 

Loew,  I)r   Inunanuel 255 

Loewy i-^  Preface,  312,  377 

Leoii,  Mess-jr 323 

Loew.   Dr.  \V 255 

Loew,  Tobias 265 

Loeb,  Max 277 

Landsherger,  Dr 3^°-  349 

Lissauer 3^^ 

Lovola 321 

Lil'ienthal.  Dr.  Max 33^ 

Leiner,  O^car 37^ 

Lazarus,  Professor  M viii-ix  Preface,  372,  373. 

Lebrecht,  Dr 374 

Lehman,  Emil viii  Preface 

Leucht,  Rabbi x  Preface 

Montefiore,  Sir  Moses 14S,  I54 

Montefiore,  JL  I '54 

Montefiore,  Mrs.  H.  I 151 

Montefiore,  Claude vin  Preface 

Marx.   David    15°,  ^54 

Moccalta ^54 

Melle 162 

Mordechai 168 

Maseltob 77 

MaL.ch,   Chajim 77 

Melisch.   Levin 77 

Me ver ' 7^,   3^3 

Maehren 62,  63,  73 

Maggid ;  ,•  •   ^/ 

Mendelssohn,  9,    15,   20,   25,  30,  32,  33,  40,  43.  49,  124,  142,  18S,  193, 

194,  195,  199,  210,  224,  242,  274,  275,  310,  322,  379 

Mannheiuier.  L  N.,  39,  99,  133,  139,    140,  I4l,  154-    160,  177,  205,  20S, 

209,  210,  211    284 

^Lannheimer,  B.  F ^77 

Maimonides,  28,  40,   100,  135,   138,   145,   148,   159,  209,  223,  274,  300, 

324,  326,  328,  329,  330 

Muentz 65,  67,  69,  73,  Si 

Maier 143.  216,  220,  312,  322,  325,  326 

Maurice,   Mayer 3^^ 

Marks,  Rev I47 

Metz 62 

Munk,  Professor 55 

Moses,  10,  43,  49,  78,  84,  89,  109,  113,  121,  139,  189,  195,  199,  240,  299, 

315.  317.  322.  348 


392  INDEX. 

Migazzi 28 

Mendelssohn,  Joseph 124 

Maccabees jSi 

Menelaus ij^j 

Moninisen viii-xi  Preface 

Moses,  I.,  Rabbi,  Chicago x  Preface 

Moses,    Capsoli    ^23 

Marcus,    Dr.  L , 102 

Maass _ 240 

Milziener,  Dr.   M 215,  266 

Meyer .'.273 

Morais,  Henry  S 274 

Modena,  Leon  D 248,  2S1,  347 

Manksch -^40 

Meyerbeer ,. loi 

Napoleon   .  .■ ^i^  ^2,  215 

Nestler 162 

Nicolai 21 

Nowack 273 

Nielson,  Professor  V 275 

Neubuerger 287 

Nathan,  Serach  ben 346 

Neubauer,  Professor  Adolph viii  Preface,  361 

Newburger,  Morris x-xii  Preface 

Oettinger 249,  253 

Oppenheini,   Hyman 74^  307 

Oppenheim,  Eniilie 282,  283,'  2S7 

Oppenheini,  D 361 

Oppenheim.  Dr viii  Preface 

Oppenlieinier,  H.  D 294 

Oxford .    761 

Paul,  Apostle. _  12,  151 

PilHtz 60,  92 

Porges 65 

Prussia      19.  39 

Phillip,  King  of  Spain 181 

Posen igo,  359 

Pinner,  Dr 251 

Perl,  Moses,  Rabbi .......'......  256 

Pressbnrg 310 

Philippsohn,  Dr.  Moses 100,  loi,  312-314 

Philippsohn,  Gustav 130 

Philippsohn,   Phoebus ix  Preface,  155,  163 

Philippsohn,   Dr.   Ludvvig,    157,  216,  230,   281,  283,   288,  290,   295, '313, 

314.  330,  36S,  369 

Rothschild,  Baron 62,  277 

Recke,  von  der 212 

Rechnitz 69 

Rausnitz 69 

Reiss      161 

Riesser,  (iabriel 28,  124,  133,  135,  152,  163,  207,  281 

Ruehs ^  .  103,  1 29 


INDKX.  393 

Rupp 152 

Rainier 21 

Rossini 27 

Rebenstein 196,  220 

Rappoport,  Sal.  L 205,  210,  223,  256,  284,  312 

Rosenthal,  Jnlius 237 

Ritter,  Iniinanuel ix  Preface,  193,  212,  213,  223,  241,  247,  253,  254 

Rossi.  Asaria  de 274 

Rosen  feld 279,  2S0 

Ring.  Max 294 

Reggie,  Samuel 347 

Saadia,  Gaon,  ben  Josef 274,  326 

Schlegel 32 

Schleierniacher 21,  35 

Schlesinger 312 

Seesen 23 

Salomo,  King 114,  315 

Salomon,  G.,  ix  Preface,  95,   loi,   103-107,  109,  112,  113,  1 15-125,  127, 

12S,  130,  131.  134,  135-163,   192,  209,  219,  220,  230,   247,  284,  335, 

33S. 

Sanhedren 159 

Salomon,  ben  Adereth 323 

Skreinka,   Lazar 92 

Silberman,  H^skel 92 

Speyer,  Michael • . .  loi 

Selim,  A  .  .  .  ■ 104 

Samuel,  Mar 118,  195,  252 

Sichrowsky 154 

Szanto 154 

Schott   127,    155 

Sobernheim 105 

Salvador    ....      1 52 

Szopher,  Moses 61,  77,  85,  260,  310 

Speier,    Michael 76,  loi 

Schwab,  Dr.    Leopold    62,  240,  256,  257 

Steinschneider,  Dr.  Moritz 62,  ^74 

Schescheth,  Rabbi 91 

Schnabel    257 

Szemere 262 

Schechter 267 

Szechenjy 258 

Szegedin    269 

Saccai,  Jochanau  ben 10,  274 

Schuhniacher 276 

Scheyer 279,  2S0 

Strauss 284,  37 1 

Selz     287 

Sulzbach 290 

Schultz 290 

Stein,   Iv,  92,  99,   134,   154,   185,   202,  206,  207,  219,  220,  226,  227,  229, 
284,  287,  295,  296,  302,  312,  327,  361,  362,  373,  376 

Schorr ; 348 

Schoengut 379 

Samuel,  ben  Meir 116,  302 


394  INDEX. 

Schletter 300,  371 


Steiyer 


•237 


Stuttgart      219 

Struve,  von 152 

Simion 161,  220,  227 

Sachs.    99.205,211,225,239,247,250-253 

Schreiber,  Dr.  Kmanuel,  v-xv  Preface,  9,  10,  11,  17,  54,  59,  61,  63,  65, 
74,  86,  87,  117,  118,  120,  135,  178,  181,  182,  193,  198,  212,  217, 
224,  225,  230,  232,  273,  274,  299,  311,  313,  332,  333,  341,  342,  347, 

351,  353,  357.  368,  369,  372-375.  377.  380,  3S1. 

Schoyer,  Herz 77 

Schiller-Szinessy 256 

Steinhardt..    ., 56,91,92 

Steinthal 59 

Spieker 55 

Schlegel 22 

Spalding 42 

Shetach 10 

Shniaja 10 

Sclnverin 191 

Springer 193,  242 

Sclienkel 357 

Schiff,  Jacob ix  Preface 

Samfield,  M.,  Rabbi ix  Preface 

Suesskind,   Rabbi,  Dr 364 

Spinoza,  Baruch 171 

Stern,  M.  A.,   Professor  in  Goettinger,   201,   202,   207,   295,   296,340, 

360,  361,  363-365,  373,  379 
Stern,  Dr.  Sigismund,  of  Berlin 202,  226,  227,  229,  230,  247 

Tobias,  Moses '. 77 

Tiktin,  S.   A.,  xv  Preface,  74,   189,   194,    199,   290,   291,  293,   298,  304- 

311,  316,  318-327,  329,  331 

Teller,  Probst 21,  34,  37,  45 

Tillich 98 

Trier,  Sal.  Abraham 205 

Tarfon,   Rabbi 325 

Tissa,  Count 265 

Tiktin,  G 331 

Talandier '. 346 

Troki 346 

Trietsch 61,  120 

Ukbah    195 

Ullman 279,  2S0,  312 

Ungerleider,  Dr 380 

Voigt 41 

Veit,  Dorothea 21,  32 

Viser,  Adam 92 

Vogelstein,  Dr 380 

Wertheimer,  Joseph  Ritter  von 147,  154 

Warschan 40 

Wolf,  Professor,  of  Vienna 361 

Wolf,  Joseph 49,  98 


INDEX. 


395 


Wolf.  A.  A 206 

Woffssohn ^° 

Wesselv,  Haitwig ^9,  201,  310 

Wilhelm  III,  King 40,  190 

Weil 79,202,258 

Wohhvill.  Dr „ 95 

Wolff,   Abraham 65,  S3,  95,  97,  105,  1 19,  361 

Willstaetter,   Klias ^  '  '  '^<^ 

Wechsler,   Dr.   B.,   145,   I94.  212,  229,  253,  2S7,  312,  317,  339,  3bi,  3b\ 

37^ 

William  III,  King 224,  225 

WaUleck,  Dr .•249 

Wien 273,348,361 

Welker „ 2° 

Wasserman 287,  312,  318 

Wright 361 

Walz 301 

Wuerzburg 3i<^ 

William,  King  Frederic  IV 345 

Wilzig,  W   .  . '. 34b 

Weber 35^ 

Wiesbaden ;^-  •  ^359 

Weil,  Charles,  Pine  Bluff -^  Preface 

Zebi,  Sabbathai, •;  -oo'  o ^^ 

Zunz.  Dr.  Leopold,  23,  28,  31,  39,  43,  44,  83,  85,  86,  SS   89  92.  94,  95, 
125    140,  144,  145,  193,  194,  201,  207,  211,  224,  246,  2b4,  296.302, 

329-  358,  562,  367,  370,  378 

Zoellner ^^ 

Zoellner ^4 

Zimmerman 


ANALYTICAL    IXDIvX. 


A  bodah,  323,  337.  Apikores,  323.  324.  Apostasy  of  Jews  in  con- 
■^^setjuence  of  the  forcible  close  of  the  Jacobsohn  Teiu])le  by  the 
Prussian  government,  6,  31,  34,  5S,  iSi,  243.  Autonomy  of  Rabbis, 
194,  202.  Aesthetical-llomiletical  period,  6,  7.  Architology,  Jew- 
ish, Leopold  Loew's  labors  in  this  field,  267.  American  Israelite.  63. 
American  Hebrew,  267. 

TJarmizvah,  foolery,  212.  Ben  Chananja,  265-267.  Biurists,  16, 
■^-^162.  Bible,  Salomon's  translation  into  German,  127,  152.  Bibli- 
cal criticism,  vi  Preface,  211,  351-361. 

r~^heder,  1S3.  Copher,  323.  Chaliza,  1S5,  285.  306.  307.  Chau- 
^-'vinism,  Jewish.  We  are  Jews  by  religion,  not  by  race,  27,  2S. 
Central  Jewish  Consistory  in  France,  53,  54;  in  Hessen-Cassel,  56. 
Confirmation  of  boys  and  girls,  56,  57,  352,  364.  Centennial  of  Jacob- 
sohn, 58.  Censorship  over  Jewish  reformator}*  literature,  xv  Pre- 
face, 73,  76,  loi,  290.  Conference  of  Rabbis  in  Wiesbaden.  1837,  155, 
2S7;  Braunschweig,  155,  15S,  214-217,  240,  341,  342;  Frankfort,  158, 
159,  219,  222,  342;  Breslau,  159,  232,  236,  342,  345;  Cassel,  344.  S^^^'- 
Philadelphia,  369.  Circumcis'ion,  2C5-212,  373.  Central  Conference  of 
American  Rabbis,  342,  368,  373.  Christian  government,  241.  242. 
Christianity,  32,  35,  38,  130,  131,  352,  359,  365,  370,  371,  373.  Civil- 
ization cannot  be  imported,  306,  365.  Congress  of  Jews  in  Hungaria, 
26S. 


D 


isturbance  in  the  Synagogue  of  Arad;    73,  74,  at  the  cemetery  of 
!>reslau,  307,  308.     Dabar  Beitto,  82,  S3. 


"pmancipation  of  the  Jews,  25-27,  345.  Election  of  Rabbi  in  Bres- 
"^lau  contested,  292-296,  29S.  Ethical  culture  movement,  203,  339. 
Eleh  Dibreh  Halbrith,  42.     Emek  Hashaveh,  73,  75. 


T^ranzschule  in  Dessau,  97,  106.  Freischule  (Free  School)  in  Ber- 
-*■  lin,  15,  16,  22,  23,  43.  Fanaticism  of  the  Jewish  orthodoxy 
against  Mendelssohn,  14,  124,  142,  310,  326;  against  Wessely,  142, 
310,  326;  against  Jacobsohn-Temple,  39,  40,  58,  184;  against  Chorin, 
69.  ?•.  73.  76,  81,  90;  against  Salomon,  101;  against  first  Hand)urg 
Prayer-book,  76,  81;  against  second  Ilamburg  Prayer-book,  132-146; 
against  the  English  Reformers  and  against  Mrs.  II.  I.  Montefiore, 
by  Sir  Moses  Montefiore,  147-151;  against  .\braham  Kohn,  169-171; 
against  Samuel  Holdheim,  by  Frankel,  200,  244,  by  Sachs,  253,  346, 
34S-351,  by  Graetz,  179-183;  against  the  Frankfort  Reform-Society, 
by  Frankfl,   Rabl)i  Salomon  Trier  and   I.    X.    Mannheimer,  205-212; 


398 


AVALVTICAL    INDKX. 


against  Loew,  260-262;  against  Geiger,  74,  2S7-289,  292-296,  29S-311, 
33^'  357i  362,  379;  against  Rabbinical  Conference  in  Braunschweig, 
217.      Faculty  Jewish  theological,  155,  188,  280,  281,  349-352,  362-364, 

371,  372,  374-377- 

f^  eiger.  the  "first  representative  of  the  scientific  theology  of  Juda- 
^-^ism,"  330;  the  "highest  living  authority  on  Samaritan  litera- 
ture," 349,  361;  although  the  indirect  originator  of  the  Rreslau  Rab- 
binical Seminary,  he  is  cheated  out  of  tl;e  position  as  its  Director,  in 
violation  of  the  desire  of  the  founder.  Com mercien rath  Fraenkel, 
349.  (ieiger  on  the  Talmud,  356,  357;  on  Reform-Judaism  in  Amer- 
ica, "flesh  of  our  flesh,  spirit  of  our  spirit,"  369;  "Judaism  and 
its  History,"  310,  357,  365,  370,  371;  his  opinion  on  the  Synods  in 
Leipzig,  369;  Augsburg,  373;  the  Rabbinical  Conference  in  Philadel- 
phia, 369;  on  Sunday  service,  236,  333.  334.  "Geiger  als  Reforma- 
tor  des  Judenthums,"  by  Schreiber,  1879;  "Gottesdienstliche  Vor- 
traege  "  of  Zunz,  44.  94,  194,  358.     Gmarah.  189. 

XTaggada,  47.  Halacha,  355.  Hallel,  337,  341.  Historiograph}', 
its  falsification,  b)' Graetz,  30,  31,  35,  123,  179,  183,  214,  347.  He- 
brew language  in  the  Synagogue,  48,  79,  117,  139,  144,  145,  157,  159, 
176,  220,  227.  230,  332.  Heres}-  hunting  in  Hungaria,  71,  76,  81. 
Hochschule  fuer  die  Wissenschaft  des  Judenthum's,  59,  203,  359,  371, 

372,  374,  376,  377.  Historical-critical  school,  8,  10,  193,  253,  270,  2S4- 
286.  330,  336,  341,  353-356,  359,  361,  367  370,  373-375,  377-  Humanis- 
tic period,  II.     Haphtarah,  145,  192. 

Tggereth  Elassaf,  84.  Israelit  des  ten  Jahrhundert,  of  Dr.  Hess,  19, 
-*-i99,  201,  213,  214,  217,  222,  224,  239,  340,  346.  Israelitische  Ge- 
meinde  Zeitung  of  Dr.  Schreiber,  273,  313,  327,  341.  Israelitische 
Annalen,  58,  189.     Issur,  146. 

Jeshiba,  64,66,  67,  89,  256.  Jeschurun,  of  Kobak,  175-177.  Juden- 
hetze  a  result  of  the  reaction  in  Prussia,  42,  43,  127,  131,  186.  Ju- 
daism in  PVance,  51-55;  in  England,  55.  Jewish  Reformer,  224,  230, 
332.  Jewish  Spectator,  224.  Jahrbuch  fuer  Israeliten,  of  Isidor 
Busch,  266.  Jewish  Messenger,  by  Isacs,  265.  Jewish  Times,  by  El- 
linger,  265,  273.     Jehi  Razon,  140.    Jom  Kippur,  337. 


K;.' 


abbalah,    65,    346-348.       Karaites,  310,  311,  316,323,  327,  346,  347. 
Kosher,  6S,  184,  321,     Kerem  Chemed,  348.     Kiddush,  144. 

T  eibzoll,  13,  50.  Legalism,  12.  P'riedlaender's  sensational  letter 
■^to  Probst  Teller,  17,  32-35.  Geiger's  sensational  letter  to  L.  Zunz 
on  circumcision,  211,  378.       Leipnik,  ii  Preface,  63,  65.       Leviathan, 

70. 

IV/Taamar  Haishuth,  8,  244,  249,  252,  35S.  Meassefim  Hameassef, 
17,  23.  Moravia's  contribution  to  the  science  and  Reform  of  Ju- 
daism, 61-65.  Mishna,  159,  329,  346,  352.  Mezuzoth,  302.  Messia, 
159.  340,  349.  Mikve,  222.  Midrash,  65.  More  Nebuchim,  140,  324, 
325.  Mendelssohn's  Verdienste  um  die  Deutsche  Nation,  11,  17. 
Minhag,  145.     Megilla,  120.     Meshubbod,  98. 


N 


ANAI.VTICAI.    INDEX.  399 

euzeit,  by  Szanto,  154,  i6o. 


Orj^aii  111  a  Synagogue,  first,  47;  in  Arad,  S7.  Organ  (lucslioii  still 
Shibboleth'of  the  orthodox  and  Reform  parties  in  tierinaiiy,  87, 
8S.  Orient,  90,  1S9,  190,  194,  201,  205.  Opinions  on  the  first  Ham- 
burg Praver-book.  77-81;  on  the  second,  132-147;  on  the  compatibil- 
ity of  free  research  with  the  office  of  Rabbi,  174,  312-330;  on  circum- 
cision, 205-212.     Or  Xogali.  76. 

Pharisees,  63,  323,  353-356,  35S.  Prophecy,  324.  Pentateuch  trans- 
lation, by  Moses  Mendelssohn,  14-16.  First  Prayer-book  of  Ham- 
burg, 76-81;  second  Prayer-book,  132-146,  234-239,  335-33^"?;  of  the 
Loiulon  West-Phid  Synagojiue,  147-151;  of  Prayer-book  of  deiger,  first 
edition,  332;  secondedition,  332,  333,  370.  Prayer-book  of  the  Berlin 
Refonii-Genossenschaft,  230.  Philanthropin,  154,  202,  352.  Jewish 
pulpit,  94,  95,  152,  162,  163,  225.  Pijutim,  47,  139,  246,  251.  Pilpul, 
1S3.  Purim,  26,  337.  Parnass,  98.  Principien  des  Judenthum's, 
36',  56,  135,  181,  298. 


R! 


abbinical  Tribunal,  73-/6.  Radical  Reform  advocated  b}  Benda- 
-vid,  28,  29.  Reform  of  worship  first  introduced  by  Israel  Jacob- 
sohn,  46,  47.  Refonii  in  (ialicia,  166,  167.  Suppressed  in  Berlin  by 
King  Freidrich  Wilhelm  III,  31-34,  58.  Reform  in  Vienna  hardly 
deserves  this  name,  86.  Revelation,  vi  Preface,  147,  148,  198,  211, 
351.  Reform-movement  in  England,  147-151;  in  America,  55,  369,  381. 
Rabbi's  and  preacher's  offices  combined,  186,  261,  290,  305-307.  Re- 
form-Society of  Frankfort-on-the-Main,  204-214,  33S,  339;  of  Breslau, 
340.  Reformgenossenschaft  in  Berlin,  225-232,  241,  243.  Romanti- 
cism, 8,  239,  245,  250,  254.  Revolution  in  Hungary,  361,  362.  Re- 
form-Rabbinism,  2S5-287.  Reform-Judaism  in  Germany  on  the  de- 
cline, 350,  381.  Resolutions  of  Rabbinical  Conferences,  156,  219-222, 
232,  236;  of  Synods,  269,  368,  369,  373;  of  Breslau  Congregation,  ap- 
preciating Ge'iger,  303,  304;  of  Philippsohn,  369.  Revolution  is  not 
Reform,  341.  Reform  Advocate  of  Dr.  K.  G.  Hirsch,  65.  Resig- 
nation of  Dr.  Stein,  361,  362.  Reaction,  42.  Roumanian  Jews,  365, 
366.  Russian  Jews,  365.  Reform  should  emanate  from  Rabbis  and 
Congregations,  341.  Resurrection  of  Rabbinical  Conferences,  266- 
268.     Reform-Congregation  of  Buda-Pesth,  247. 


Qadilucees,  310,  323,  327,  353-356,  35^-  Salon,  21,  22.  Sephira,  300. 
^^Sermon  in  German  in  the  Synagogue  strongly  opposecl,  36,  37,  47- 
50;  prohibited  by  the  Prussian  government,  39,  40,  58;  in  the  Hun- 
garian language,  .  Shulchan  .Vruch,  144,  190,  210,  224,  336.  So- 
ciety for  Culture  of  the  Jews  (C'ulturverein),  43.  Sanhedrin  in  Paris, 
51-55.  Sturgeon  controversy,  68-71.  Synod  advocated  by  Choriu,  85, 
at  Leipzig,  85.  269,  36S,  369;'  at  Augsburg,  S5,  269,  373.  Rabbinical 
Seminary  in  Breslau,  349,  352,  362;  in  Berlin,  342;  lUida-Pesth,  261, 
262,  263.'  School-fund  in  Hungary,  262.  Selichoth,  86.  Shiiia,  140, 
145.  Sabbath  question,  222,  231,  237.  333,  334,  341.  Sunday  service, 
236,  237,  333,  334.       Samaritan,  65,  302,  34S,  349,  355-      J^plit  in  large 


400  ANALYTICAL    IXDKN:. 

Coii<;re,i;ati()iis  ml-i'css  iry,  339.  Sliiiiitlah,  315.  Siila!iiilli,  14,  49,  9S, 
loo,  28;.  Sinai,  l)y  Kinhorii,  206,  24S-253,  243.  Sjll-eriLicisin  of  the 
Jews,     by    Schreiber,    xiii     Preface,     120,    163.  Sliaiiunass,     107. 

Sclinione  Ksreh,  134,  137.  Sidrali,  145.  Shochit,  321.  Shechila, 
321,  34^"^- 

npalnuid,  5,  10,  15,  52,  65,  66,  79,  118,  181,  1S2,  310,  311,  315,  317.  326, 
.327,  309.  330.  355.  357-  Tradition,  210,  315,  316,  326,  330.  Trans- 
lation ot  the  I'rayer-boolc  into  German,  iirst,  1786,  by  Friedlaender, 
24,  25.  Tax  on  meat,  fish  and  candles  must  be  paid  by  the  Jews  in 
Galicia,  16S-170.     Tefillin,  116,  302,  347,  350.     ThefiUa,  144,  145,  202. 

^'  T  Trschrift  und  Uebersetzungen  der  Bibel  in  ihrer  Abhaengigkeit 
^^  von  der  innern  Entwickelung  des  Judenthum's,"  252,  352-359, 
£71. 

'XT^ehu  Rachum,  140.     Velamalshinim,  134,  146,  14S. 

"  AA7ord  at  the  Right  Time,"  by  Chorin,  82,  S3. 

'VT'aale  Vejavo,  144,  341. 

/eitschrift  fuer  Juedisclie  Theologie,  8,  65,  120,  130,  137,  165.  174, 
^192,  194,  285,  310,  327,  340,  345,  365;  fuer  Wissenschaft  und  Leben, 
vii-viii  Preface,  162,  163,  266,  273,  300,  310  317,  340,  345,  365-370, 
372,  373,  379;  der  Deutscli  Morgenlaendischen  Gesellschaft,  348, 
370.  Zeitgeist,  xiii  Preface,  ^11.  Zeitung  des  Judenthums,  92,  137, 
150,  151,  163,  165,  188,  192,  244,  250,  314. 


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